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Background: The German naturalist Alexander von Humboldt conducted an expedition through the American continent, alongside Aimé Bonpland, from 1799 to 1804. Before finally returning to Europe, they decided to take a side trip to the USA between May 20 and July 7, 1804. Humboldt's most detailed account of his time in the USA consists of a manuscript entitled "Plantae des États-Unis" (1804), containing information on useful plants and timber of the country. The aim of this paper is to retrieve, for the first time, ethnobotanical information regarding North American plants and their uses inside this Humboldt's manuscript as well as to highlight the erasure and invisibilization of North American Indigenous knowledge within historical documents and bibliography, mainly during the nineteenth century., Methods: "Plantae des États-Unis" (digitized version and its transcription) was carefully analyzed, and information on plant species mentioned in the manuscript (including botanical and vernacular names, traditional uses, and general observations) was retrieved. Traditional uses were correlated with ethnobotanical data from the Native American Ethnobotany Database and encyclopedic literature on North American plants from the nineteenth and early twentieth centuries, as well as recent pharmacological studies searched in scientific papers., Results: In the manuscript are mentioned 28 species distributed in 15 botanical families, with Fagaceae (9 Quercus species) being the most representative. All species are USA natives, except for one undetermined species (only the genus was mentioned, Corylus). Four species were directly mentioned as medicinal (Toxicodendron radicans, Liriodendron tulipifera, Actaea racemosa, and Gillenia stipulata), while other four were described as tanning agents (astringent) (Cornus florida, Diospyros virginiana, Quercus rubra, and Quercus velutina). Two species were described as bitter (Xanthorhiza simplicissima and A. racemosa). Nine Quercus species were described, but five were reported as the most useful oaks for cultivation in Europe (Quercus bicolor, Quercus castanea, Quercus virginiana, Quercus michauxii, and Quercus alba); three of them were used for ship construction (Q. virginiana, Q. michauxii, and Q. alba), two as astringent (Q. rubra and Q. stellata), and one had wood of poor quality (Quercus phellos). One species was described as a yellow dye (Hydrastis canadensis), and the other was mentioned as toxic (Aesculus pavia). Ten species did not have any useful applications listed., Conclusions: Although "Plantae des États-Unis" is a brief collection of annotations, these data reveal a historical scenario of outstanding plants with social and economic interest in the USA at the beginning of the nineteenth century. The data highlight a clear process of suppression of the traditional knowledge of Native North American Indigenous peoples in past historical records and literature, due to the lack of acknowledgment by white European settlers and American-born explorers. This ethnobotanical inventory may help us understand the relationship between plants and Native North American Indigenous peoples, as well as European naturalists and settlers, and USA-born people in the past, and reflect on the importance of Indigenous traditional knowledge, bioeconomy, sustainable management, and conservation of biodiversity in the present and future., (© 2024. The Author(s).)

Background: The Republic of Georgia is part of the Caucasus biodiversity hotspot, and human agricultural plant use dates back at least 6000 years. Over the last years, lots of ethnobotanical research on the area has been published. In this paper, we analyze the use of food plants in the 80% of Georgia not occupied by Russian forces. We hypothesized that (1) given the long tradition of plant use, and the isolation under Soviet rule, plant use both based on home gardens and wild harvesting would be more pronounced in Georgia than in the wider region, (2) food plant use knowledge would be widely and equally spread in most of Georgia, (3) there would still be incidence of knowledge loss despite wide plant use, especially in climatically favored agricultural regions in Western and Eastern Georgia., Methods: From 2013 to 2019, we interviewed over 380 participants in all regions of Georgia not occupied by Russian forces and recorded over 19,800 mentions of food plants. All interviews were carried out in the participants' homes and gardens by native speakers of Georgian and its dialects (Imeretian, Rachian, Lechkhumian, Tush, Khevsurian, Psavian, Kakhetian), other Kartvelian languages (Megrelian, Svan) and minority languages (Ossetian, Ude, Azeri, Armenian, Greek)., Results: The regional division was based primarily on historic provinces of Georgia, which often coincides with the current administrative borders. The total number of taxa, mostly identified to species, including their varieties, was 527. Taxonomically, the difference between two food plant groups-garden versus wild-was strongly pronounced even at family level. The richness of plant families was 65 versus 97 families in garden versus wild plants, respectively, and the difference was highly significant. Other diversity indices also unequivocally pointed to considerably more diverse family composition of wild collected versus garden plants as the differences between all the tested diversity indices appeared to be highly significant. The wide use of leaves for herb pies and lactofermented is of particular interest. Some of the ingredients are toxic in larger quantities, and the participants pointed out that careful preparation was needed. The authors explicitly decided to not give any recipes, given that many of the species are widespread, and compound composition-and with it possible toxic effects-might vary across the distribution range, so that a preparation method that sufficiently reduces toxicity in the Caucasus might not necessary be applicable in other areas., Conclusions: Relationships among the regions in the case of wild food plants show a different and clearer pattern. Adjacent regions cluster together (Kvemo Zemo Racha, and Zemo Imereti; Samegrelo, Guria, Adjara, Lechkhumi and Kvemo and Zemo Svaneti; Meskheti, Javakheti, Kvemo Kartli; Mtianeti, Kakheti, Khevsureti, Tusheti. Like in the case of the garden food plants, species diversity of wild food plants mentioned varied strongly. Climate severity and traditions of the use of wild food plants might play role in this variation. Overall food plant knowledge is widely spread all-across Georgia, and broadly maintained., (© 2021. The Author(s).)

Background: The chagra is the agroforestry system adapted to the characteristics of the Amazon region. Recently, there has been a reported loss of biodiversity and traditional knowledge associated with the chagras. This paper characterizes the cultivators, exploring knowledge and expressed value perception in the context of the Amazonian chagra of an indigenous community; also, this prioritizes species, under the optics of commercial opportunity., Methods: A semi-structured instrument was applied to 14 volunteers, asking about marketing preferences and use values of the species; later, a floristic inventory and prioritization workshop was developed., Results: Sixty-two percent of the participants were 50 years or older at the time of the interview. Open conversations showed that traditional knowledge is a matter of practice; and is maintained mainly by the older "grandfathers". Thirty-eight species, belonging to 28 different families, were reported, showing considerable diversity. Seventy-nine percent of the participants consider the Leticia market and sales to tourists as the main marketing scenarios., Conclusions: The Ziora-Amena community centralizes the handling of chagras in the community's older adults, who transmit their traditional knowledge to new generations through oral tradition. Indicators of preference, use, and abundance highlight the food species. The perception of the trade stakeholder encourages research and development of endemic species, with health properties or ingredients for industry, which represent an opportunity of high added value for the region.

Background: Salar is a Turkic-speaking Islamic ethnic group in China living mainly in Xunhua Salar Autonomous County (Xunhua or Xunhua County), Qinghai-Tibet Plateau. Salar people are skilled in horticulture and their homegarden (HG) management. They are regarded as the first people on the Qinghai-Tibet Plateau to practice horticulture, especially manage their HGs, traditional farming systems, and supplementary food production systems. Traditional knowledge of Salar people associated with their HGs always contributes significantly to the local livelihood, food security, ornamental value, and biodiversity conservation. The cultivation of different plants in HGs for self-sufficiency has a long tradition in China's rural areas, especially in some mountainous areas. However, Salar traditional HGs have not been described. The present paper aims to report the features of Salar HGs mostly based on agrobiodiversity and its ecosystem services., Methods: The methods used in this work included semi-structured interviews and participatory observation. A total of 60 households in three townships, 9 villages were surveyed. There are 4-12 family members in each household, aged from 20 to 86 years old. The homestead size is between 200 and 1200 m 2 . Plant species cultivated in Salar HGs were identified according to Flora of China. Based on a comprehensive survey of Salar HGs and related to background data, we identified and characterized the most important services and functions provided by Salar HGs., Results: According to primary production systems, there are 4 different types of Salar HGs, including ornamental focus, product focus, dual-purpose and multi-purpose. In total, 108 (excluding weeds and bonsai) plant species were recorded in Salar HGs, within 43 plant families. The most important and frequently used plants are Rosa chinensis, Armeniaca vulgar, Prunus salicina, and Ziziphus jujuba. About 4 to 32 plant species were recorded in each homegarden. We found that the Salar HGs, as a typical agroecosyste, prossess multiple servcices and functions that directly benefit households according to the field investigation., Conclusion: This paper reveals the floristic diversity of Salar HGs. It presents useful information in the homegarden agroecosystem of Salar people, such as HG types and species diversity in Salar HGs. Ecosystem functions and services research suggested that the Salar HG agroecosystem provides agroecosystem services mainly related to supply and culture services. Salar HGs are important as food supplement resources, aesthetics symbol, and cultural spaces.

Background: Catalonia (in the north east of the Iberian Peninsula) is among the most prospected territories in Europe, from the ethnobotanical point of view. The aim of the present paper is to undertake a global analysis in the area considered, including plants, plant life forms, and ethnobotanical data within a physiographic and geographic framework., Methods: Data from 21 ethnobotanical prospection areas in Catalonia were collected, analyzed, and compared, with the focus on plant life forms and geographic divisions., Results: A total of 824 taxa constitute the Catalan ethnoflora, and 316 of them are shared by the six physiographic zones recognized in Catalonia. When three major geographic areas are considered (Pyrenean, inland, and littoral), 394 taxa have been reported in only one out of the three areas. Concerning life forms, phanerophytes and chamaephytes together, i.e., those taxa present all through the year, are the most cited (37.12%)., Conclusions: This first study constitutes a new approach to ethnobotanical data analysis. The results show the particular importance of plants with a large distribution area and plants with available biomass throughout the year. Apart from this, other kind of plants, e.g., those present in only one territory, are of interest for its originality and sometimes for the local significance.

Background: The present study is the first quantitative ethnobotanical evaluation of Harighal, an inaccessible and unexplored area of District Bagh Azad Jammu & Kashmir (AJK). The exploration, quantification, and comparison of ethnobotanical knowledge among different rural communities of the study area were mainly focused during field survey., Methodology: In total, 79 informants (49 men and 34 women) were selected randomly to collect data using a semi-structured questionnaire. Various quantitative indices, including use value, relative frequency of citation, relative importance, fidelity level, and informant consent factor, were employed to evaluate the gathered information. Furthermore, primary data were also compared with twenty-two papers published from adjoining areas., Result: A total of 150 medicinal plants belonging to 98 genera and 60 families were documented. Asteraceae, Fabaceae, and Rosaceae were the dominant families having 15 species each. Of these, 76 species were indigenous, 74 exotic, 136 were collected in the wild, 10 cultivated, and 4 both wild-collected and cultivated. Herbaceous taxa were the most used life form, and leaves were the most exploited plant part. Decoctions were the most preferred method used in preparation of herbal recipes. Three species viz. Mentha longifolia, Berberis lycium, and Galium aparine had the highest use value (1.05), relative frequency of citation (0.81), and relative importance value (96), respectively. The highest informant consensus factor (ICF) was reported for digestive disorders. Mentha longifolia, Punica granatum, Zanthoxylum alatum, and Olea ferruginea had 100% fidelity values. The Jaccard index revealed that uses of plants were more similar in two neighboring areas, i.e., Pearl Valley and Toli Peer., Conclusion: Local inhabitants still prioritize herbal medicines as an effective way to treat a wide variety of ailments. Elders and health practitioners of the study area are well aware of indigenous knowledge about medicinal plants, but young people are not much interested in herbal practices. Thus, valuable knowledge about the use of plants is on the verge of decline.

Background: It is only recently that written sources of local knowledge on plants are not being ignored by scholars as not belonging to "traditional" knowledge. Ethnobotanical texts, however, if they at all focus on knowledge from written sources, hardly ever pay any attention to the actual processes of interaction with written texts and illustrations. During our research, we examined people's interactions with texts, illustrations, and herbarium specimens of plants they collect or are familiar with. We focused on a small community of Shiri people in the mountainous village and in the lowland settlements in the Republic of Daghestan, Russia. In the paper, we address the following questions: how do Shiri people interact with illustrations, written text, and herbaria specimens? How is this interaction influenced by the practice of plant collection? What are the methodological implications of the ways people interact with illustrations, texts, and herbaria specimens?, Methods: Our research was based on long-term ethnographic fieldwork: co-designing of a booklet showing edible plants people collect in Shiri, semi-structured interviews, and video-recordings, and observing interactions between people and text/illustrations/voucher specimens., Results: We identified three kinds of interactions between individuals and text/illustrations: "text-wayfaring"-predominantly a bodily interaction between an individual and illustrations and text; "fact/spelling checking"-predominantly discursive and information focused; "between wayfaring and fact-checking"-the mix of the two. Using the idea of textual poaching, as well as the knowledge-making approach, we show that the mode of interaction with text/illustrations influences what is acquired, and how. This process influences readers' LEK. The mere presence of an information in the text available to people does not imply that they will acquire it, make use of it, and change their LEK. Photographs and pressed specimens of locally known plants are often not (or only partly) recognized by the interlocutors. Video-recording is essential for analyzing the above mentioned interactions., Conclusions: In ethnobotanical research, it is important to pay more attention to people's interaction with their sources of knowledge, including text and illustrations. The discursive part of LEK is more easily influenced by written sources. The practice of plant collection is not as easily influenced. Ethnobotanists function in a particular context and are embedded in discourses oriented towards conservation of bio-cultural diversity that value heritage as such, so it is important to be aware of one's positionality. A methodology that relies on showing pressed specimens or photographs to interlocutors may be a very misleading way of collecting ethnobotanical data.

Background: Due to their relative isolation, the previous studies of Monpa plant use were only conducted in north-east India. In October 2013, Mêdog County was no longer remote, thanks to completion of a highway into the county. This study of plant species used by the Monpa had three research objectives. These were (i) to identify and record local names and uses of plants in Mêdog County, (ii) to assess which of these were uses of endemic or near-endemic species within this part of the Indo-Burma biodiversity hotspot, and (iii) to assess how plant uses reflect socio-economic change in Mêdog County?, Methods: Field surveys were conducted in 12 villages of four townships in Mêdog County, Tibet, China. Two field visits were made. The first field trip was in November 2017 and the second field trip was in May 2018. We interviewed 64 key informants between 21 and 84 years old. Most of them were the village leaders and other local people who are knowledgeable about plants. After transect walks with knowledgeable local people, we used free listing, key informant interviews, and semi-structured interviews during the field work. Plants traditionally used by the Monpa were documented. Utilization frequency was used to assess the significance of each species, and the Cultural Importance index was used to estimate the cultural significance of the species in common. We also used the informant consensus factor (FIC) to determine the homogeneity of the informants' knowledge of medicinal plants., Results: One hundred ninety-four plant species belonging to 82 families and 158 genera were recorded and collected. One hundred twenty-two species, primarily fruits, were food plants. Forty-five species were used as traditional medicines. This included highly valued species collected in alpine areas (Paris polyphylla) and brought to villages in Mêdog, which are at a lower altitude (between 728 and 1759 m a.s.l). Seven edible plant species were also used as herbal medicines. We also recorded 39 species used for other purposes in Monpa daily life. These included nine species that were used to make agricultural tools, five species for dyes and mordants, four species for timber, three species for fuelwood, four species for religious ritual use, three species for washing, two species for incense, two species for thatching, two species for fiber (rope and paper), two "calendar plants" were used to indicate seasons for agricultural purposes, two fish poison plant species, and one species were used as a tobacco substitute. Based on taxonomic insights and from studies elsewhere, we suggested that fiber species were under-reported (c. 14 species were used vs. one species reported used). Even though these plant species are rich and diverse, the use of endemic or near-endemic species was rarely recorded in previous studies. These species included Arenga micrantha (used for starch), Hornstedtia tibetica (fruits), Castanopsis clarkei (edible nuts) and Gnetum pendulum (edible nuts), Ophiorrhiza medogensis (vegetables), Derris scabricaulis (fish poison), Radermachera yunnanensis (agricultural tools), Litsea tibetana (seed oil), Dendrocalamus tibeticus (wine strainers and implements for administering medicine), Zanthoxylum motuoense (spices), Cinnamomum contractum (tobacco substitutes), Morus wittiorum (medicines), and Garcinia nujiangensis (funeral rituals). Despite the absence of roads until 2013 and the impression of "isolation," Monpa knowledge of plant use reflects three categories of change. Firstly, oral histories of plants used in Bhutan were also encountered by Monpa people after their migration from Bhutan to south-eastern Tibet. Secondly, a "slow change" through centuries of exchange of knowledge (for example of Chinese and Tibetan medical systems), seeds of introduced crops (finger millet (indigenous to Africa), maize (from Meso-America)), and experimentation and use of introduced medicinal plants (such as Datura stramonium, which originates from North America). Thirdly, "fast change" over the past decade. This is reflected in changes in traditional architecture and in rising commercial trade in selected plant resources such as Dendrobium orchid stems and Paris polyphylla rhizomes which are in demand in China's Traditional Chinese Medicine (TCM) markets)., Conclusions: Monpa people in the south-eastern Tibet have detailed knowledge of the diverse plant resources. But that traditional knowledge is now faced with a crisis because of the modern socio-economic change. In addition, Monpa knowledge of plants reflects slower changes in knowledge as well. For example, Monpa ethnomedicine has been influenced by traditional Tibetan and Chinese medicine over a longer period in time. Overall, this study provides a deeper understanding of the Monpa peoples' knowledge on wild plants, including endemic and near-endemic species whose uses have not been previously recorded. Several of these narrowly distributed species, such as the fish poison Derris scabricaulis, could be the focus of further studies. Some wild edible plants may also have interesting dietary constituents which need in-depth studies. These detailed studies could enable the Monpa people to benefit from the use of their traditional plant-derived culture and therefore support the biodiversity conservation.

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.

Background: Ethnobotanical studies on folk medicinal plants used by Mongol herdsmen have been conducted in some areas of Inner Mongolia and Xinjiang, China. However, ethnobotanical findings are preliminary and not comprehensive. Mongolian medicinal botanical knowledge has been gradually decreasing. One of the most important reasons is that Mongolian traditional medicine has become an alternative medicine in pasturing areas of China. Collection and analysis of Mongolian folk medicinal botanical knowledge have become extremely important., Methods: From 2008 to 2014, the authors have been to Bairin Right Banner seven times, and from 2016 to 2018, have been to Bairin Left Banner five times. Fieldwork was carried out in 18 villages, and 136 local Mongol herdsmen were interviewed. The methods of free-listing and open-ended questionnaires were used in field survey. Ethnobotanical interview and voucher specimen collections were organized in two ways: local plant specimens were collected beforehand and then interviews were organized; local Mongol herdsmen were invited to the field and were interviewed while collecting voucher specimens. Mongolian was used as the working language, and findings were recorded in Mongolian. Scientific names of plants were confirmed through collection and identification of voucher specimens., Results: Among the collected medicinal wild plants, 40 species are used by local Mongol herdsmen. Twenty-six species of folk medicinal plants have been recorded in the literature in the field of Traditional Mongolian Medicine (TMM), and 38 species have been recorded in the field of Traditional Chinese Medicine (TCM). The parts that have medicinal value include roots, whole plant, aerial parts, leaves, fruit, seeds, branches, bulb skin, and stem. For medicinal efficacy, among the collected medicinal plants, 8 species should be fresh. Thirteen species must be dried, and another 16 species can be fresh or dried. After a simple process of sorting and washing, local people soak, pulverize, and mash the medicinal plants. Nineteen species were externally used medicine, and 17 species were internally used medicine (taken orally). Generally, only one or two functions of folk medicine and indications associated with it were provided by local Mongol herdsmen. However, the functions of TMM and TCM and their indications show diversity and have systematic characteristics. More functions of TMM and TCM and their indications have been recorded. In the paper, we also discuss the correspondence between one or two functions of folk medicine with one or two functions of TMM and TCM., Conclusion: Not many medicinal wild plant species are used by Mongol herdsmen in the Bairin Area. Fourteen species have not been recorded in the literature of TMM, and 2 species have not been recorded in the literature of TCM. Folk knowledge can provide a certain reference value for searching for new medicinal wild plant species. On the whole, fresh plants are commonly used by Mongol herdsmen in the Bairin Area; boiling is the most common preparation method. Most of the crude materials can be used alone. The externally used medicinal parts are more common than those taken orally. A folk medicinal bath may be regarded as a compound drug mixed with two to five species of plant materials. The local Mongol herdsmen fully understand the function of folk medicines and their indications.

Background: Traditional medicine has an important role in local communities, who use plants in the treatment of various diseases. The research of traditional uses of medicinal plants allows us to document and analyze ethnopharmacological practices. This paper reports on an ethnobotanical survey that was conducted in the Protected Landscape of the "Serra de Montejunto", a Portuguese area in the west of the Iberian Peninsula, where these studies were nonexistent., Methods: The information was obtained through semi-structured ethnobotanical interviews with 78 informants, who were selected from several zones from the study area to have a representative of the entire landscape, during 2014. Local medicinal uses of plants were identified and grouped into 10 categories through data analysis, in quantitative indices such as the relative frequency citation (RFC), the cultural importance index (CI), and the informant consensus factor (F IC ). These were used to evaluate the importance of medicinal plants to the locals., Results: In the fieldwork, we found 105 taxa used as medicinal plants which belong to 46 families, where Rosaceae, Asteraceae, Fabaceae, and Lamiaceae are the ones with more diversity. The plants were grouped into 10 categories, where the digestive category is the most cited, with 54 taxa, and the ophthalmological category is the less cited, with only one taxon. Leaves and aerial parts are the components most used. Infusion is the most reported form of preparation, along with the oral administration. Most plants referred in this study are still in use today; only 17 are no longer used at the present time because habits have changed. A catalog of medicinal plants was also drawn up., Conclusion: This work enabled us to explore once more our experiences and memories as well as the ancestral use of plants with the goal of expanding ethnopharmacological knowledge. The absence of ethnobotanical studies in this region led us to gather information about useful plants and their applications and benefits. This research helps in the conservation effort of the collective knowledge of medicinal plants for future generations. However, a detailed analysis by body system is still required.

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.

The Arabian Peninsula is recognized as an arid area dominated by deserts and poor biodiversity. However, the Kingdom of Saudi Arabia (henceforth abbreviated into KSA) has a wide range of flora, consisting of different species of trees, herbs, and shrubs and containing numerous edible and medicinal plants. The KSA is characterized by its vast area of diverse geographical landscapes and climates. Consequently, there is enormous variation in the distribution of plants across the Kingdom. The traditional use of ethnomedical plants in the KSA represents a strong interconnection among familiar remedies, health, diet, and traditional healing practices characterized by specific cultures. The present paper reviews a collection of medicinal plants in KSA used in ethnomedicine. This review might be useful in developing strategies for the sustainable use of medicinal plants which are among the threatened important natural resources in folk medicine in the KSA. The present study reports 309 genera which cover 471 species from a total of 2253 known species belonging to 89 families. The most dominating families are Asteraceae, Fabaceae, Lamiaceae, Euphorbiaceae, Solanaceae, Apiaceae, Brassicaceae, Chenopodiaceae, Poaceae, Amaranthaceae, Boraginaceae, Apocynaceae, Convolvoulaceae, Asclepiadaceae, Capparaceae, Polygonaceae, and Zygophyllaceae.

Background: Herbal tea is widely consumed in Jianghua, a Yao autonomous county in Hunan Province, China, to prevent and treat diseases. The materials in herbal tea at the traditional medicinal markets at the Dragon Boat Festival remain unknown. The aims of the paper were (1) to specifically investigate the materials of herbal tea used by Yao nationalities in Hunan Province, (2) to record the most common and the culturally important medicinal plant species in the markets, and (3) to compare the medical plant tradition both used for herbal tea between the Jianghua and Lingnan regions., Methods: During 2016-2017, 215 vendors were interviewed at traditional medicinal markets at the Dragon Boat Festival in Jianghua to record plants used for herbal tea and to document traditional knowledge of their medicinal function, habitat, and conservation status. Bunches of medicinal plants were purchased to identify the species and to prepare voucher specimens. Cognitive salience (CS) based on free-lists and use value (UV) were calculated to analyze the cultural importance of medical plants; other quantitative methods (coefficient of similarity and chi-square analysis) were applied for comparison of herbal tea tradition between the Jianghua and Lingnan regions., Results: A total of 169 species belonging to 66 families and 142 genera were recorded in herbal tea to treat health conditions in the study area. There were 30 health conditions that were recorded, with heat-clearing and detoxifying being the most common medicinal function, followed by treating rheumatism and promoting blood circulation. Of the 169 species, 97 were herbs. The whole plant was the most commonly used plant part in the preparation of herbal tea. According to the national evaluation criteria, three of these species are listed on "China's red list" and registered as vulnerable (VU). By comparing the coefficient of similarity of herbal tea plants and the number of mentions for part(s) used in Jianghua and Lingnan, the medicinal plant tradition is different in two areas., Conclusions: Herbal tea in Jianghua reflects the cultural diversity of the Yao people and the plant diversity of the region. Future research on the safety, efficacy, and the adulterants of herbal tea are needed for sustainable utilization.

Background: The inhabitants of western Sudan use traditional medicine for the treatment of various ailments due to lack of medical doctors and unaffordable prices of pharmaceutical products. The present study is the first documentation of the traditional plant knowledge on medicinal uses of plants by healers in Algoz (South Kordofan), Sudan., Method: Ethnobotanical data were collected over a period from March to November 2015 using semi-structured interviews with 30 healers (24 male and 6 female) living in the investigated area. Quantitative indices such as use categories, use value (UV) and informant consensus factor (ICF) were intended to evaluate the importance of medicinal plant species., Results: A total of 94 medicinal plants, which belong to 45 families and 81 genera, were recorded in the study area. The most represented families are Leguminosae with 20 species followed by Combretaceae (6 species), Rubiaceae (5 species) and Asteraceae (4 species). The reported species were belonging to herbs (43%), trees (28%), shrubs (22%), climbers (4%) and parasites (3%). Root and stem (21% each) were the most plant parts used. A majority of remedies are administered orally (67%) where infusion (36%) and maceration (32%) are the most used methods. The highest ICF (0.87) was reported for poisonous animal bites followed by urinary system diseases (0.89), blood system disorders (0.88) and gynaecological diseases (0.87). Anastatica hierochuntica, Ctenolepis cerasiformis, Echinops longifolius, Cleome gynandra, Maerua pseudopetalosa, Martynia annua, Oldenlandia uniflora, Opuntia ficus-indica, Solanum dubium, Sonchus cornutus, Tribulus terrestris and Drimia maritima were reported for the first time in this study., Conclusion: The number of medicinal plants reported in this paper reflects evidence that Algoz area had a high diversity of medicinal plants which will continue to play an important role in the healthcare system in the study area.

Background: Conservation of biodiversity is primary important of today's critically vulnerable environment. Efficient conservation can be possible only with the long-term participation and understanding of the communities. Ritual beliefs of the indigenous people are one of the important tools to understand the local communities and aid the nature conservation. In this paper, we documented contemporary ritual practices and ritual plant uses among the Naxi people and discussed the importance of traditional knowledge on ritual practice in the conservation of plants in the mountains presenting a case study of the Dongba culture., Methods: This study was carried out from July in 2013 to July in 2014. To document and analyze the present state of the ritual plant used by the Naxi people we conducted an ethnobotanical survey. We interviewed local people including Dongba priests using the semi-structured questionnaire. During the field study, we participated in the local religious activities to witness the use of different plants in ritual activities of the Naxi people. We interviewed twenty-two key informants and eleven of them were male. All the specimens of documented species were collected and deposited at the herbarium of Kunming Institute of Botany., Results: The survey results revealed the Naxi people possessed sound knowledge of the traditional ritual plants and great diversity of plants used in many of Naxi rituals and festivals. From the survey, we documented 32 ritual plant species belonging to 24 genera of 17 families used in various ritual activities. The ritual plants were grouped into two categories, namely those burned as incense, and those used for decoration. The incense plants like Olea europaea subsp. cuspidata and Pistacia weinmanniifolia were probably promising natural aromatic resource. Plants of genus Quercus were the most frequently used species. The places for ritual activities were diverse, such as the incense burners inside and outside the house and sacred trees at the Baishuitai. Local people except the young generation had an abundant of traditional knowledge., Conclusions: Our study shows the live ritual activities and the beliefs of the residents are keeping the plant diversity and the entire forest preserved as sacred mountains. Our study emphasizes traditional belief and an alternative view of conservation that is not led mainly by governmental policies, as local practices and ritual plants uses play as constant reminders to the Naxi on nature conservation. However, further research is recommended for in-depth understanding the role of traditional belief in biodiversity conservation.

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.

Background: The paper presents the first ethnobotanical application of Ellenberg indicator values, which are widely used in European plant ecology. The aim of the study was to find out if Ellenberg values (indicating habitat preferences) differ for wild food and medicinal plants used in north-eastern Istria (Croatia). We used Ellenberg-Pignatti values (the version of Ellenberg values used in this part of Europe)., Methods: Fifty semi-structured interviews were carried out among local key informants, asking which wild food and medicinal plants they used., Results: The mean number of food and medicinal plants mentioned per interview was 30. Altogether, 121 species were recorded as food or medicine used or previously used in the study area. Thirty-one species are used exclusively as food or everyday drink, 50 species are used exclusively as medicine and 40 species are used for both food and medicine. There were no significant differences between Ellenberg values for food and medicinal plants, apart from the Nitrogen indicator value - the plants used exclusively as food had a significantly higher index than those used in medicine. This probably stems from the fact that plants with soft fleshy shoots are attractive as food and they are more likely to come from nitrogen-rich ruderal habitats., Conclusions: Food plants and medicinal plants are collected from a variety of habitats and no clear difference between the two categories of plants was detected, however further testing of Ellenberg values in ethnobotanical studies could be interesting.

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.

Background: Ethically sound research in applied ethnobiology should benefit local communities by giving them full access to research processes and results. Participatory research may ensure such access, but there has been little discussion on methodological details of participatory approaches in ethnobiological research. This paper presents and discusses the research processes and methods developed in the course of a three-year research project on wild plant gathering, the involvement of children as co-researchers and the project's indications for local impact., Method: Research was conducted in the Grosses Walsertal Biosphere Reserve, Austria, between 2008 and 2010 in four research phases. In phase 1, 36 freelist interviews with local people and participant observation was conducted. In phase 2 school workshops were held in 14 primary school classes and their 189 children interviewed 506 family members with structured questionnaires. In phase 3, 27 children and two researchers co-produced participatory videos. In phase 4 indications for the impact of the project were investigated with questionnaires from ten children and with participant observation., Results: Children participated in various ways in the research process and the scientific output and local impact of the project was linked to the phases, degrees and methods of children's involvement. Children were increasingly involved in the project, from non-participation to decision-making. Scientific output was generated from participatory and non-participatory activities whereas local impact - on personal, familial, communal and institutional levels - was mainly generated through the participatory involvement of children as interviewers and as co-producers of videos. Creating scientific outputs from participatory video is little developed in ethnobiology, whereas bearing potential., Conclusions: As ethnobotanists and ethnobiologists, if we are truly concerned about the impact and benefits of our research processes and results to local communities, the details of the research processes need to be deliberately planned and evaluated and then reported and discussed in academic publications.

Background: In attempting to understand how the use of medicinal plants is symbolically valued and transformed according to specific cosmologies, we gain valuable insight into the ethnopharmacologial practices, in terms of the major role played by healers, as custodians of local ethnobotanical knowledge, but also as ritual masters. Thus, the goal of this paper is to understand how medicinal plants are used differently depending on a combination between the healers' field of expertise and personal history on the one hand, and the diversified religious and symbolical frameworks on the other., Methods: This essay is based on intense ethnographical research carried out amongst the Nalu people of Guinea-Bissau. Methods included participant observation and semi-directed interviews with six locally-renown healers (four men and two women). The progress of their work and the changes operated within the sets of beliefs associated with ethnopharmacological practices were registered by means of repeated field visits., Results: A total of 98 species and 147 uses are accounted for, as well as a description of the plant parts that were used, as well as the methods of preparation and application according to the different healers' specialized practices. At the same time, this research describes those processes based on pre-Islamic and Muslim cosmologies through which medicinal plants are accorded their value, and treatments are granted their symbolic efficiency., Conclusions: Medicinal plants are valued differently in the pre-Islamic medicine and in the medicine practiced by Islamic masters. The increasing relevance of Islam within this context has affected the symbolic framework of ethnopharmacological practices. Nevertheless, the endurance of those processes by which symbolic efficiency is attributed to local treatments based on plants is explained not only by the syncretic nature of African Islam, but also by the fact that patients adopt different therapeutic pathways simultaneously.

Background: This paper illustrates the results of a study carried out in four Regional Parks of Sicily (Italy), concerning traditional knowledge on food use of wild plant species. The main aims of the paper were: (i) to verify which wild plant species are used for food purpose in the local culture based on information provided by elderly inhabitants (ii) to verify the presence of wild plant species which have not been cited for food use in previous studies in the Mediterranean area (iii) to determine how many of the most frequently cited wild plant species are cultivated by the local population in the four Sicilian Parks., Methods: Semi-structured interviews were carried out in the local communities of the four Regional Parks between 2007 and 2010. A total of 802 people over the age of 60 were interviewed. Cultural Importance Index was used to evaluate the level of importance given to any wild plant species as a food in the local culture. The level of appreciation of the wild plant species and the possible effects of wild plants on human health were also investigated., Results: Local communities currently use a total number of 119 wild species for food purposes. Asteraceae and Brassicaceae were the most represented botanical families. In each of the four Sicilian Parks, Cichorium intybus L. and Foeniculum vulgare Mill. obtained the highest Cultural Importance Index values. Sixty-four species were indicated as also having medicinal properties. Leaves and other aerial plant parts were the parts most-used for the preparation of traditional recipes., Conclusions: The research shows that the level of traditional knowledge on the food uses of wild plant species in the study area is poor. The food uses of plants which are most likely to survive over time are those at the interface of food and medicine. Further agronomic studies are needed for a number of species with a view to introducing them as a crop into non-intensive agricultural systems.

Background: Many ethnobotanical studies have investigated selection criteria for medicinal and non-medicinal plants. In this paper we test several statistical methods using different ethnobotanical datasets in order to 1) define to which extent the nature of the datasets can affect the interpretation of results; 2) determine if the selection for different plant uses is based on phylogeny, or other selection criteria., Methods: We considered three different ethnobotanical datasets: two datasets of medicinal plants and a dataset of non-medicinal plants (handicraft production, domestic and agro-pastoral practices) and two floras of the Amalfi Coast. We performed residual analysis from linear regression, the binomial test and the Bayesian approach for calculating under-used and over-used plant families within ethnobotanical datasets. Percentages of agreement were calculated to compare the results of the analyses. We also analyzed the relationship between plant selection and phylogeny, chorology, life form and habitat using the chi-square test. Pearson's residuals for each of the significant chi-square analyses were examined for investigating alternative hypotheses of plant selection criteria., Results: The three statistical analysis methods differed within the same dataset, and between different datasets and floras, but with some similarities. In the two medicinal datasets, only Lamiaceae was identified in both floras as an over-used family by all three statistical methods. All statistical methods in one flora agreed that Malvaceae was over-used and Poaceae under-used, but this was not found to be consistent with results of the second flora in which one statistical result was non-significant. All other families had some discrepancy in significance across methods, or floras. Significant over- or under-use was observed in only a minority of cases. The chi-square analyses were significant for phylogeny, life form and habitat. Pearson's residuals indicated a non-random selection of woody species for non-medicinal uses and an under-use of plants of temperate forests for medicinal uses., Conclusions: Our study showed that selection criteria for plant uses (including medicinal) are not always based on phylogeny. The comparison of different statistical methods (regression, binomial and Bayesian) under different conditions led to the conclusion that the most conservative results are obtained using regression analysis.

Background: Wild plant gathering becomes again a popular and fashionable activity in Europe after gathering practices have been increasingly abandoned over the last decades. Recent ethnobotanical research documented a diversity of gathering practices from people of diverse socio-economic and cultural backgrounds who gather in urban and rural areas. Few efforts were though made to study the motivations for gathering wild plants and to understand the resurgent popularity of wild plant gathering. This paper addresses the following research questions: (1) which motivations activate wild plant gatherers? (2) which motivation-types of gatherers exist in the Grosses Walsertal? (3) how do the motivations for gathering relate to the socio-demographic background of gatherers?, Methods: Field research was conducted in the Grosses Walsertal, Austria in the years 2008 and 2009 in two field research periods. Thirty-six local farmers were first interviewed with semi-structured interviews. The motivations identified in these interviews were then included in a structured questionnaire, which was used to interview 353 residents of the valley. Pupils of local schools participated in the data collection as interviewers. Principal Component Analysis was used to categorize the motivations and to identify motivation-types of wild plant gatherers. Generalized Linear Models were calculated to identify relations between motivations and the socio-demographic background of gatherers., Results: The respondents listed 13 different motivations for gathering wild plants and four motivations for not gathering. These 17 motivations were grouped in five motivation-types of wild plant gatherers, which are in decreasing importance: product quality, fun, tradition, not-gathering, income. Women, older respondents and homegardeners gather wild plants more often for fun; older respondents gather more often for maintaining traditions; non-homegardeners more frequently mention motivations for not gathering., Conclusions: The resurgent popularity of wild plant gathering comes along with an internalization of motivations: the main motivations for wild plant gathering changed from the external extrinsic motivation of gathering because of necessity towards the internalized extrinsic motivation of gathering for the highly esteemed product quality and the intrinsic motivation of gathering for the pleasure of the activity itself. This internalization of motivations supports the persistence of wild plant gathering, a positive self-perception of gatherers and good quality of engagement with wild plant gathering.

Background: Discussions surrounding ethnobiological classification have been broad and diverse. One of the recurring questions is whether classification is mainly based on the "inherent structure of biological reality" or on cultural, especially utilitarian needs. So far, studies about ethnobotanical classification have mainly been done in indigenous societies. Comparable data from industrialized countries are scarce. In this paper, folkbotanical classification data from the Napf region in central Switzerland is analysed and cross-culturally compared., Methods: Structured and semi-structured interviews were conducted with 60 adults and children chosen by random sampling. Descriptive statistics, t-tests and cultural domain analysis were used to analyze the data., Results: Close to 500 folk taxa have been documented during field work. As life-form taxa appeared tree, bush, grass, herb, flower, and mushroom. Intermediate taxa mentioned regularly were sub-categories of the life form tree and bush, i.e. conifer, deciduous tree, fruit tree, stone fruits, pomaceous fruits, and berry bush. The rank of the folk generic was by far the largest with 316 taxa (85.4% monotypical). The specific rank contained 145 taxa, the varietal 14 taxa. The 475 generic, specific and varietal folk taxa could be assigned to 298 wild growing plant species, which make up 28.13% of the local flora, and to 213 cultivated plant species, subspecies and cultivars. Morphology, mainly life-form, fruits, leaves, and flowers, was the most important criterion for classifying plants. Other important criteria were their use (mainly edibility) and habitat (mainly meadow, forest and garden). The three criteria emerged spontaneously out of open questioning., Conclusion: The classification system of the Napf region is comparable to classification systems of indigenous societies, both in its shallow hierarchical structure and in the amount of recognized taxa. The classification of plants was mainly guided by morphology, habitat and use. The three aspects seem to be mutually linked for certain plant groups, which results in always the same groups, independent from the different sorting criteria. Sensory perception allows for a broader explanation of the known coincidence of morphology and use groups.

Background: Game theory enables the predictive study of the behavior of agents that recognize the mutual interdependence of their decisions and act rationally and strategically to maximize their own gains. In this paper, the extractivism of pequi (Caryocar coriaceum Wittm.) and fava d'anta (Dimorphandra gardneriana Tul.) in an area of common use of the semiarid region of northeastern Brazil is described as a model to illustrate a practical application of game theory in the interpretation of the phenomena analyzed in ethnobiological research., Methods: Field research was conducted in the Araripe-Apodi National Forest. Semi-structured interviews were conducted with 55 informants recognized as knowledgeable and experienced in the extractivism of pequi and fava d'anta in the region. In the interviews, information that could contribute to the identification and understanding of the focal points of extractivism in the region was surveyed. Data were analyzed under an analytical/descriptive approach using the "content analysis" technique., Results: There was a logic of competitive entrepreneurship around the commercial extractivism of pequi and fava d'anta in the region. Among the extractivists of pequi, one of the main collection rules refers to the prohibition of removing immature fruits by using sticks or shaking the branches. In the extractivism of fava d'anta, no specific rules have been established by collectors, but there is a predominant behavior of withdrawing all available fruits (pods) on a tree in a single visit. In an analysis guided by game theory, the collection decisions adopted by extractivists to maximize gain from the activity can be considered justifiable from the standpoint of economic rationality., Conclusions: The "game of extractivism" of pequi and fava d'anta operates under conditions similar to the "tragedy of the commons." In this game, the non-cooperative solution is converted to the Nash equilibrium. The approach used in this study contributed to the identification of strategies and solutions to problems arising from the extractivism of pequi and fava d'anta.

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 Background Krummhübel (after 1945, Karpacz) in the Sudety Mountains (now SW Poland) was called “the village of pharmacists”. At the end of the seventeenth century, there were 57 households, of which about 40 were inhabited by herbalists. Krummhübel herbalists were the first in the Sudety region who applied medicinal mixtures for the treatment of various diseases (using, among others, plants, oils, minerals and even viper venom) in contrast to previous herbalists who only indicated the use of individual plant species for specific diseases. Riesengebirge (in Polish Karkonosze) potions were sold in Austria, the Czech Republic, Poland and Russia, and some of them could even be purchased in Scandinavia and England. The purpose of this paper is an ethnopharmacological analysis of historical texts of herbalists from Krummhübel. Based on their recipes, we analysed the use reports of drugs. Recently, research on ethnobotany and ethnopharmacological analyses of historical materials or egodocuments related to formulations used in folk medicine have become an important source of acquiring knowledge about new medicines. Methods Based on 46 recipes of Krummhübel herbalists re-written by Reitzig (1943), we analysed the use reports of drugs which included plant taxa and other constituents such as animal formulations, fungi, inorganic and organic substances and minerals as well as tinctures (with alcohol/spirit) and elixirs (without alcohol/spirit). For each usage mentioned in the text, we recorded (i) the putative botanical identity of the taxon; (ii) the plant family or origin of other than the plant constituent; (iii) the reported plant part; (iv) the number of the recipe; (v) the name of the recipe; (vi) the vernacular name of ingredient; (vii) the described symptom, ailment or specific use; (viii) our modern (viz. biomedical) interpretation of the described symptom or ailment; (ix) the mode of administration; and (x) the category of use under which we filed the specific use. We also cross-checked the medicinal plants of Krummhübel herbalists with the species described in old manuscripts and regional surveys and compared their use with contemporary plant use. Results The paper introduces the generated database comprising 348 use reports of 46 drugs based on 70 plant taxa and other constituents. Besides, we address patterns such as the frequent recommendation of Fabaceae herbs for respiratory system issue and gynaecology and Asteraceae for respiratory system and cardiovascular problems. Gastrointestinal use reports are based on Asphodelaceae, Burseraceae and Rosaceae species. Conclusions Remedies that lost importance over time as well as drugs used for diseases now controlled by conventional medicine may be interesting starting points for research on herbal medicine and drug discovery. It seems to be important to attempt to reproduce therapeutic mixtures from the preserved recipes of Krummhübel herbalists, which offers an opportunity to learn more about the real effects of the former medicines and their therapeutic activity. The obtained data can also be used to search for new drugs.