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Mexican Bark Paper: Evidence of History of Tree Species Used and Their Fiber Characteristics. The use of bark fibers (secondary phloem) for the manufacture of the Mexican bark paper called amate can be traced back to the pre–Hispanic period. This paper was used extensively during this period, and for the last four decades has been produced as a handicraft by the Nahnus of San Pablito village in the Sierra Norte de Puebla region of Mexico. Due to the high demand for this product, new species are now used as a source of bark and specific phases of the traditional production technique have been modified. The focus of this study was to register all the species that have been used for bark paper manufacturing, both traditionally and more recently, and to analyze their fiber characteristics, mainly fiber length and lignin content. The main questions addressed by this study were: a) Which species have been used for bark paper production, both prior to and following its commercialization as a handicraft? b) Which anatomical and histochemical fiber characteristics of these species enable their use for bark paper production, regardless of taxa? And c) is there a relationship between the adoption and use of new species and recent changes in traditional paper making techniques? Based on an ethnobotanical study, a list of 13 species used for bark paper production was compiled and bark samples from each species were collected for phloem anatomical and histochemical analysis. Artisans and local healers were also asked to determine the main characteristics of each fiber and paper type. The results demonstrate that bark from currently used species differs anatomically and histochemically from species used during the pre–Hispanic period and until a few decades ago, and in terms of the quality assessed by local healers and artisans. Among other characteristics, the fibers of the new species have higher lignin content than the traditional ones, and this constitutes the main reason behind the modification of certain phases of the traditional paper making process.

Citation studies have become an important tool for understanding scientific communication processes, as they enable the identification of several characteristics of information-retrieval behavior. This study seeks to analyze citation behavior using two popular ethnobotany articles, and our analysis is guided by the following question: when an author references a work, is he pointing out the work’s theoretical contribution, or is bias a factor in citing this reference? Citation analysis reveals an interesting phenomenon, as the majority of citing texts do not consider the theoretical contributions made by the articles cited. Two possible conclusions can be drawn from this scenario: (1) citing authors read the original texts that they cite only superficially, and (2) the works cited are not read by the vast majority of people who reference them. Thus, it is clear that even with sufficient access to reference texts; ethnobotanical studies highlight elements less relevant to the research and reproduce discussions in a non-reflective manner.

Ethnographic literature documents the pervasiveness of plant-management strategies, such as prescribed burning and other kinds of cultivation, among Northwest Peoples after European contact. In contrast, definitive evidence of precontact plant management has been elusive. Documenting the nature and extent of precontact plant-management strategies has relevance to historians, archaeologists, managers, conservationists, forest ecologists, and First Nations. In this paper, we summarize the various lines of evidence that have been, or could be, used to document ancient cultivation in the northwest of North America. We organize this discussion by the ecological consequences of ancient plant-management practices and their documented or potential visibility in the paleo-, neo-ecological, and archaeological records. Our review demonstrates that while finding evidence of ancient plant management can be difficult, such evidence can be found when innovative research methods are applied. Further, when various independent lines of evidence are compiled, reconstructions of past plant-management strategies are strengthened considerably.

This paper discusses local understanding of plants and habitats, based on the linguistic evidence [terms for plants and (or) habitats] gathered from ethnobotanical and ethnoecological field work conducted with several Dene Nations of the Canadian northwestern boreal forest and adjacent regions. Nations involved in the study include Gwich’in (Mackenzie Delta Region), Sahtú’otine’ (Great Bear Lake), Kaska Dena (southern Yukon), and Witsuwit’en (northwest British Columbia). Key plant-related habitats include meadow, “swamp”, forest, “willows”, and “brush”. The ethnobotanical classification of willows is explored in conjunction with the explanation of the Dene habitat concept. In local classifications, ‘willow’ is not co-extensive with the genus Salix , but includes a variety of medium to tall woody shrubs that lack either conspicuous flowers, ‘berries’, or thorns; these may include shrubby species of Salix, Alnus , Cornus , and Betula . Shoreline and alpine environments are also discussed as plant habitats. Dene use of alpine environments and resources is ancient, according to the results of recent alpine ice patch research in the Yukon region. The Human dimensions of habitat knowledge are presented. Indigenous concepts of plant taxa and of landscape associations or habitats may differ substantially from those of scientific botany and ecology, and are based in a holistic and interactive ethnoecology.

This paper presents the results of an experiment replicating traditional Interior Salish pit-cooking methods to process balsamroot ( Balsamorhiza sagittata (Pursh) Nutt.), a former food staple that contains the complex carbohydrate inulin. Analysis of fresh and cooked balsamroot samples reveals that with sufficient heat, moisture, and the release of volatile organic acids, inulin is hydrolyzed during pit cooking. This process converts complex carbohydrates into simple ones, resulting in an increase of 250% in the energy provided by simple sugars. When the average energy contributions of protein, simple and complex carbohydrates are tallied, the net result is an energy gain of approximately 65% between fresh and pit-cooked balsamroot. This research demonstrates the effectiveness of ancient pit-cooking practices in transforming unpalatable and inedible root resources into sweet-tasting, highly digestible sources of carbohydrate energy and supports my assertion that this processing technology was a key component of the wild plant food production systems of Interior Salish Peoples.

Knowledge and practices of indigenous peoples relating to local plants used for food, medicine, materials, and other purposes are threatened in many parts of the world. The reasons for declining knowledge and use of traditional resources are complex and multifaceted. We review a series of case examples of culturally valued food plants in British Columbia and identify a suite of interacting social and environmental factors that have resulted in decreased use of and dwindling cultural knowledge about these plants over the past 150 years. Reasons for this loss include compounding influences of changing knowledge systems owing to religious conversion and residential schools, loss of indigenous languages, loss of time and opportunity for traditional practices owing to participation in the wage economy, increasing urbanization of indigenous populations, loss of access to traditional resources, restriction of management practices for sustaining these resources, and most recently, forces of globalization and industrialization. Efforts to renew and restore traditional practices and relationships with plants and environments must recognize the cumulative effects of these factors and find ways to retain and reinforce the knowledge and practices still held by individuals and communities, to reverse some of the negative influences on cultural retention, and to develop new, relevant, and effective ways to revitalize languages, cultures, and ethnobotanical knowledge within contemporary contexts.

The traditional medicinal uses of plants by the Inuit of Nunavut, Canada were analysed using quantitative ethnobotanical methodology. Traditional knowledge was collected during interviews with volunteer Inuit informants and from historical interview transcripts. A total of 13 different species were mentioned, which included 1 moss, 1 algae, 1 fungus, and 10 vascular plant species. An informant consensus index value, Fic > 0.7, for many use categories revealed a high level of informant agreement, consistent with a well-preserved oral tradition and low flora biodiversity. The documentation of this information is a useful tool for the preservation of Inuit culture, as well as for the integration of Inuit traditional medicine with Western medical practices in Arctic communities (Inuit Qaujimajatuqangit, IQ).

Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology, Papers in Honor of Richard I. Ford. Michelle Hegmonand B. Sunday Eiselt, eds. Ann Arbor: University of Michigan Press, 2005. 263 pp.

The paper report the oral traditional knowledge of wild medicinal plants usage by the indigenous ethnic tribal community from the Peren district of Nagaland, India in the Indo-Burma Hotspot. The pioneer study was based on the semi-structured interview of locals (N = 240) in the 12 villages of the Peren District during 2014 ‐ 2018. In total, 179 ethnomedicinal plants from 140 genera and 72 families were documented and identified. The medicinal plants were used for the treatment of 96 different ailments grouped into 18 categories. The medicinal plants also showed high versatile nature with 85 species reported to treat five / eleven different ailments, respectively. The ethnobotanical information obtained from the field documentation will contribute in the development of potential drugs in the future from the diverse wild medicinal plants of the region and contribute towards the preservation of the oral tradition that is disappearing.

Since the outbreak in December 2019, in Wuhan (China) of COVID-19, approved drugs are still lacking and the world is seeking effective treatment. The purpose of this article is to review the medicinal plants with potential to be used as complementary therapies against COVID-19. Bibliographic information was searched in several databases (Google Scholar, PubMed, Scopus, ScienceDirect, PROTA, ResearchGate and GLOBEinMED), to retrieve relevant papers on (1) plants used to manage common symptoms of COVID-19, (2) plant secondary metabolites with confirmed inhibitory effects on COVID-19 and (3) plants exhibiting pharmacological activities of relevance for COVID-19 management. A total of 230 species was recorded as potential source of ingredients for the fight against the 2019 novel corona virus. Of these species, 30 contain confirmed antiCOVID-19 secondary metabolites, 90 are used traditionally to manage at least 3 common symptoms of COVID-19, 10 have immunostimulant activity, 52 have anti-inflamatory activity, 14 have antiviral properties and 78 species are documented as used to treat malaria. A PCA analysis showing cluster formatting among the recorded species indicates 4 groups of species and an array of possibility of using individual species or a combination of species for their complementary effects. The authors argue that Cameroonian medicinal plants can be of potential contribution to the fight against COVID-19. Further applied research is needed to provide more scientific evidence for their efficacy, to establish standard formulations and clinical studies as part of efforts to develop therapies for COVID-19.

The Buyi are a socio-linguistic group in Yunnan Province of southwest China that have a long history of using medicinal plants as part of their indigenous medical system. Given the limited written documentation of the Buyi indigenous medical system, the objective of this paper is to document the medicinal plants of the Buyi and associated traditional knowledge and transmission. Field research was conducted in four villages in Lubuge Township of Luoping County in Yunnan Province using ethnobotanical methodologies including participatory observation, semi-structured interviews, key informant interviews, and focus group discussions to elicit information on medicinal plants. In total, 120 informants (including 15 key informants who are healers) were interviewed. This study found that a total of 121 medicinal plant species belonging to 64 families are used by the Buyi including by local healers to treat different diseases. Among the medicinal plants recorded in this study, 56 species (46%) have not previously been documented in the scientific literature as having medicinal value, highlighting the pressing need for ethnobotanical documentation in indigenous communities. The most frequently used medicinal part was the leaf (24.9% of documented plants), and the most common preparation method was decoction (62.8% of medicinal). Medicinal plants were mainly used to treat rheumatism (12.4% of plants), trauma and injuries (9.6%). The documented plants are also used for other non-medicinal purposes including food, fodder, fencing, and ornamental. In addition, 35 of the medicinal plants are considered poisonous and are used by local Buyi healers for medicine. The traditional Buyi beliefs and practices associated with the documented medicinal plants likely contributes to their conservation in the environments and around Buyi communities. This study further highlights that ethnomedicinal knowledge of the Buyi is at risk of disappearing due to increased introduction and use of modern medicine in Buyi communities, livelihood changes, rapid modernization, and urbanization. Research, policy, and community programs are urgently needed to conserve the biocultural diversity associated with the Buyi medical system including ethnobotanical knowledge towards supporting both environmental and human wellbeing.

The study area is inhabited by Gond tribes. Tribals and most of forest dwellers mainly depend on plants and plant product for their food. This study reveals that the ethnic people and forest dwellers have considerable traditional knowledge of wild edible plants and their utilization. This paper report is based on survey, interview and field work studies on wild edible plants used by tribals and rural people of Arjuni/Mor Taluka, Gondia District, Maharashtra State, India during March 2016 - March 2018. A total of 71 plant species belonging to 63 genera and 39 families have been recorded as wild edibles in the study areas, of which trees are ranked first with 36 species, followed by herbs, climbers and shrubs with 22, 7 and 6 species respectively. Among the 71 species, 43.2% contribute as vegetables by their fruit, 22.22 % by leaf, 12.34% by seed or grain, 8.64% by root or tuber, 6.17% by stem, bark or sap, 6.17% by flower and 1.23% by whole plant. It is evident from the survey that most of the species of wild edibles are used as vegetable/chutney(49.33%), followed by raw/ripe fruits(45.33%), pickles(4%), roasted seeds(1.33%).

In the Qinba mountainous area of Central China, pig farming has a significant impact on the growth of the rural economy and has substantially increased farmer incomes. Traditional knowledge plays an important role in the selection of forage plant species for pig farming by local people. This study aimed to identify the forage plants used for pig feeding and to catalog indigenous knowledge regarding their use. During 2016 and 2017, ethnobotanical surveys and inventories were conducted in Zhuxi County, Hubei Province, China. Data were collected using semi-structured interviews, key informant reports, free listings, guided field walks, and participatory observations with 77 households in 16 villages in 13 towns/townships. The obtained data were analyzed using a relative frequency citation (RFC) index. Overall, 145 wild forage plants from 91 genera and 31 families were recorded. The most cited families were Asteraceae, Polygonaceae, Urticaceae, Amaranthaceae, Fabaceae, Cruciferae, Caryophyllaceae, and Lamiaceae. Whole plants (75.9%) and tender leaves (12.4%) were the most frequently used parts of the plants. Most of the forage plants were herbaceous (88.9%). Almost all forage plants could be collected throughout the year (62.7%). Raw and cooked were the two main preparation methods. The most frequently cited species were Taraxacum mongolicum, Bidens pilosa, Sonchus oleraceus, Pilea verrucosa, and Pilea pumila var. obtusifolia. A total of 14 species were identified as the top forage plants in Zhuxi County based on their RFC values (RFC value greater than 0.5). Local people possess rich traditional knowledge about the utilization and management of forage plants for pig feeding. However, the maintenance of this traditional knowledge may be seriously threatened by changes in pig feeding modes and the lack of successors. Appropriate strategies and action plans have been suggested for the conservation of traditional knowledge associated with biodiversity and the sustainable use of forage species resources. These include 1) taking targeted measures to protect forage resources and associated traditional knowledge; 2) strengthening research on the forage plants with the highest RFC values for nutritional value, digestibility, other functions, and ecological status; and 3) enhancing the identification of poisonous forage plants.

Herbal teas composed of locally occurring plant species have long been used as the primary form of health care in Qingtian County, Zhejiang Province, China. However, large-scale emigration overseas and an aging population threaten the conservation of traditional knowledge of these herbal teas. Traditional knowledge about the plants used for these herbal teas is not well documented in Qingtian, despite their widespread use. The aim of this study was to assess the plant-cultural diversity of plants used as herbal teas, and to point out the prospective value of herbal teas used by Qingtian people. This study was conducted using semi-structured interviews, as well as field and market surveys. Forty-three local informants were interviewed. We recorded plant resources, plant parts used, local names, and medicinal uses. Quantitative ethnobotanical indices, including cognitive salience (CS), frequency of citation (FC), index of informant consensus (Fic) and use value (UV), were calculated to analyze the level of representativeness and relative importance of plants used in herbal teas. One hundred and twenty-nine species belonging to 75 families and 113 genera were reported to be used in herbal tea, with Compositae being the richest family. Whole plants are most commonly used to make herbal teas (66.7%). In this study, informants reported that 92.2% of plant species used in herbal teas are wild. The most utilized herbal preparation form is dry/fresh. Informants reported that herbal teas are used to treat 31 ailments. Our results show that the highest representativeness, based on CS and FC, was recorded for species Actinidia eriantha. Based on UV, the top five most used species are Goodyera schlechtendaliana, Plantago asiatica, Prunella vulgaris, Lophatherum gracile and Leonurus japonicus. The highest Fic was cited for dental medicine. This study helps document the status of current herbal teas in Qingtian. The use value and traditional knowledge of herbal teas have provided basic data for further research focused on bioactivity studies and sustainable utilization of the most important species.

Dragon Boat Festival herbal markets in the Qianxinan Buyi and Miao Autonomous Prefecture of southwestern Guizhou have a long well-conserved history. These markets, which are a feature of Buyi and Miao traditional medicines, contain a rich diversity of medicinal plants and traditional medical knowledge. Today, people in southwestern Guizhou still believe that using herbs during the Dragon Boat Festival prevents and can treat disease. In this study, we identified the fresh herbal plants sold at the herbal markets of Xingren City and Zhenfeng County in Qianxinan Buyi and Miao Autonomous Prefecture and quantified their importance. We identified 141 plant species (belonging to 114 genera and 61 families). The plant family with the most species was Asteraceae (14 species). Informants reported that most medicinal plants are herbaceous, with 95.7% of plants used for decoction and 30.5% used for medicinal baths. Medicinal plants are most commonly used to treat rheumatism, injury, and abdominal diseases. The utilization frequency index and relative importance values indicated that Artemisia argyi and Acorus calamus are the most important plants sold at herbal markets during the Dragon Boat Festival. The price of medicinal materials sold in the market may serve as an indicator of the conservation status of species in the region. These findings indicate that the Dragon Boat Festival herbal markets in the Qianxinan Buyi and Miao Autonomous Prefecture fully embodies the characteristics of indigenous ethnomedicine and culture, and also exhibits the diversity of plant resources. We recommend that rare and endangered plants in this region be domesticated and protected.

Most people in the world still use medicinal plants to treat and prevent disease. In Anatolia, studies have shown that people have used plants for centuries to treat many diseases. Herbal markets play an important role in the supply of medicinal plants and the transmission of cultural heritage. In this study, we investigated the traditional uses of medicinal plants traded in Kahramanmaraş herbal markets. We also analyzed the threats that may arise from the use of medicinal plants and the measures that can be taken to protect these plants. For these purposes, ethnomedicinal data were collected using semi-structured and open-ended questionnaires of herbalists and local people. Ethnobotanical indices (e.g., Relative Frequency of Citation, Use Value, Relative Importance, and Informant Consensus Factor) were used to quantify the use and cultural importance of medicinal plants sold at Kahramanmaraş herbal markets. We identified 62 taxa (11 imported) of plants that are used in traditional folk medicines. The top three plant taxa sold per year by herbalists at Kahramanmaraş herbal markets are Licorice (Glycyrrhiza glabra; 140 kg), Thyme (Thymus sp.; 109 kg), and Carob (Ceratonia siliqua; 106.5 kg). The plant parts and mode of utilization used most are leaves (28 reports) and infusion (36 reports), respectively. The highest ICF value was detected for endocrine system ailments (0.78), and the next highest two values were lymphatic system (0.75) and respiratory system ailments (0.72). We determined that Urtica dioica, G. glabra, Thymus sp., Mentha x piperita have widely traditional uses, with high ethnobotanical index values and use reports. In addition, according to IUCN criteria, 26 of 62 taxa identified in the research are under threat to various degrees on a global scale., Graphical abstract Image 1

The Naxi of Northwest Yunnan, China use medicinal plants to treat skin conditions related to traditional lifestyles in extreme environments. However, modernization endangers both the medicinal plants used to treat skin conditions and traditional knowledge. Therefore, investigation and documentation of the medicinal plants used and associated traditional knowledge is necessary. In this study, we conducted an ethnobotanical survey in 12 Naxi communities in Northwest Yunnan. For this purpose, we used semi-structured surveys to interview 840 informants from Naxi communities. We used informant consensus factor and use frequency as quantitative indices to evaluate the importance of medicinal plant species. A total of 161 medicinal plant species belonging to 69 families were documented. The highest informant consensus factor (ICF) values were recorded for skin nourishing (ICF = 0.849), frostbite and chapped skin (ICF = 0.833). These skin treatments are highly related to the environment and lifestyle of Naxi communities. The main active compounds of plants used to treat skin conditions in Naxi communities are known to have skin-treating properties. This study reveals that the skin conditions treated by the Naxi are associated with traditional medicine culture and social economic development. In addition, this study uses ethnobotanical indices to explain how skin condition treatments are linked to the natural environment of Naxi communities.

Hematophagous invertebrates such as mosquitoes, leeches, mites, ticks, lice and bugs cause various problems for humans. Considering reports on insecticide resistance and requirements for improved environmental and toxicological profiles, there is a continuing need to discover and develop new insecticides and repellents. Ethnobotanical surveys of traditional plant-based repellents provide a direct method of identifying plants for potential use. During five field surveys in Bulang, Jinuo and Lahu villages between August 2018 and July 2019, semi-structured interviews were conducted with 237 informants (151 male, 86 female; mean age 63). Frequency of citation, use value, informant consensus factor and Jaccard index were employed to statistically analyze the collected data. A total of 709 use reports relating to 32 plant species and 71 remedies were collected. Similarities and differences between the three groups, as well as the Dai and Hani of Xishuangbanna, who were studied earlier, were shown through network analysis. These five ethnic groups living in the same area have a common understanding of traditional botanical knowledge against hematophagous invertebrates, but each group also possesses unique knowledge. Recording and protecting this traditional knowledge is potentially useful for protecting this cultural diversity and related biodiversity and can also have important practical applications. In this study, traditional knowledge provided us with many new potential plants for follow-up research for the development of new insecticides and repellents, among which Artemisia indica, Nicotiana tabacum and Clausena excavata are the most promising.

Cistanche deserticola is an important medicinal plant in Mongolia. Despite its significant role in local healing systems, little traditional knowledge had been reported. The present study investigated folk names of C. deserticola and other species of the same community in Umnugobi Province, South Gobi region of Mongolia, based on ethnobotanical approaches. The high correspondence between folk names and scientific names of plant species occurring in Cistanche-associated community shows the scientific meaning of folk nomenclature and classification in Mongolia. The Mongolian and folk names of plants were formed on the basis of observations and understanding of wild plants including their morphology, phenology and traditional uses as well. Results from this study will support the conservation of C. deserticola itself, a rare and endangered plant species listed in the Monglian Red Data Book. Our documentation of folk nomenclature based on 96 plant species in the Cistanche community, as a part of traditional knowledge associated with biodiversity, will be very helpful for making strategy of plant biodiversity conservation in Mongolia.

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 far Southwest Ethiopians transplant wild plant species to their gardens. One of such plant is the Dioscorea that we studied to assess the knowledge of wild yam and process of domestication. The study links two types of evidence to obtain insight about the process of yam domestication. We analyze two data sets derived from (1) ethnobotanical survey using 231 semi-structured interviews; and (2) morphological study in 47 yam accessions. Our study revealed that domestication is still active in some villages. Knowledge of yam domestication was shared by 44% of the farmers’ even by those that have never practiced its domestication. Farmers who can describe the trend of domestication and the morphotypes of domesticate represented 21 and 28%, respectively. Farmers who have recent transplants in their garden varied from 4% in Bench to 10% in Sheko. The domestication process described by the two ethnic groups is similar. The duration of domestication can take up to six years, but with most of the individuals, it only takes three to five years. By linking the two types of evidence, two evolutionary processes are distinguished: (1) populations of recent domesticate expressing a domestication syndrome possibly belongs to the wild D. abyssinica or D. praehensilis, and (2) plants of incipient domesticate that might be derived from volunteers or diverse types of hybrids. Each of these processes can lead to integration of wild genotypes into the cultivated gene pool, and hence, enhance genetic diversity of cultivated yams. The domestication practices of traditional farmers should thus be taken into account if yam conservation and improvement plans need to be established.