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Cynoglossum amabile, a member of the Boraginaceae family, is a well-known traditional Chinese medicine and ethnomedicine known as Daotihu. Despite several studies confirming the presence of bioactive pyrrolizidine alkaloids such as amabiline, ambelline, echinatine, europine, and others in C. amabile, there has been no comprehensive review of its traditional uses, phytochemistry, and pharmacology thus far. This review was conducted by thoroughly examining the literature and analyzing network databases. It covers various aspects of C. amabile, including botanical characteristics, geographical distribution, traditional applications, phytochemistry, pharmacological activities, toxicology, and clinical applications. The results have shown that C. amabile has been traditionally used for medicinal, edible, and ornamental purposes in China for many centuries. The whole plant, root, and leaf of C. amabile are used by different ethnic groups, such as Lisu, Bai, Naxi, Yi, Jinuo, and Han, to treat malaria, hepatitis, dysentery, leucorrhea, tuberculosis cough, fracture, joint dislocation, trauma bleeding, and skin carbuncle abscess. A total of 47 chemical components, including alkaloids (pyrrolizidine alkaloids, PAs), sterols, organic acids, and saccharides, were isolated from C. amabile. Pharmacological studies show that the chemical extracts of C. amabile possess various biological activities, such as anti-inflammatory, anti-tumor, anti-microbial, cardiovascular effects, ganglionic action, and acetylcholinesterase inhibition. However, it is important to note that C. amabile exhibits hepatotoxicity, with its toxicity being linked to its primary PAs components. Although preliminary studies suggest potential applications in the treatment of prostate diseases and alopecia, further research is needed to validate these clinical uses. Our review highlights the traditional uses, phytochemistry, biological activity, toxicity, and clinical applications of C. amabile. It emphasizes the essential guiding role of the indigenous medicinal knowledge system in developing new drugs. Previous studies have shown that the phytochemical and pharmacological characteristics of C. amabile are significantly related to its traditional medicinal practices. Cynoglossum amabile has excellent market potential and can be further analyzed in terms of phytochemistry, pharmacology, and toxicology, which are critical for its clinical drug safety, quality evaluation, and resource development.

Abstract Background Edible flowers (EFs) represent valuable sources of both food and medicinal resources, holding the promise to enhance human well-being. Unfortunately, their significance is often overlooked. Ethnobotanical studies on the EFs are lacking in comparison with their botanical and phytochemical research. The practice of consuming flowers as food has a rich culture and long history in China, especially among different linguistic groups in Xishuangbanna, Yunnan. However, economic activities have led to a decline of this tradition. Consequently, preserving the traditional knowledge and culture tied to the EFs in Xishuangbanna becomes both essential and pressing. Methods The field ethnobotanical survey was conducted in Xishuangbanna during five visits in April 2021 and May 2023, covering 48 villages and 19 local markets of all three county-level areas and 9 different linguistic groups. By conducting a comprehensive literature review and on-site field surveys, relevant information regarding the EFs of Xishuangbanna was systematically collected and documented. Additionally, the relative frequency of citation (RFC) values were calculated from the survey data. Results A total of 212 taxa (including species and varieties) of EFs from 58 families and 141 genera were documented in the study area. The edible parts of flowers were classified into 13 categories including peduncle, petal, flower buds, inflorescence as a whole, and etc. They were consumed in 21 ways and as 8 types of food. The inflorescence was the most commonly consumed category, accounting for 85 species (40.1%) of the total categories. They always eat flowers as vegetables (184 species, 86.8%). The preparing form of stir-frying was the preferred food preparation method (138, 65.1%). The Xishuangbanna locals had profound knowledge of which EFs required specific processing to remove their toxicity or bitterness. The dishes can be made from either exclusively from the flowers themselves or by incorporating them alongside other plant parts like stems and leaves. Some EFs with high RFC value, such as Musa acuminata and Bauhinia variegata var. candida, showed significant cultural meanings. These edible flowers occupy specific positions in local traditional culture. Conclusion Traditional knowledge regarding edible flowers holds substantial significance and serves as a representative element of the flower-eating culture in Xishuangbanna. Nevertheless, this knowledge and cultural practice are currently decreasing. Serving as a bridge between tradition and modernity, the flower-eating culture, which derives from local people’s practical experience, shows the potential of EFs and can be applied to the conservation of biocultural diversity, healthy food systems, and sustainable development.

Abstract Background Pu'er Traditional Tea Agroecosystem is one of the projects included in the United Nations' Globally Important Agricultural Heritage Systems (GIAHS) since 2012. Against the background of having rich biodiversity and a long history of tea culture, the ancient tea trees in Pu'er have experienced from wild–transition–cultivation for thousands of years, and the local people's knowledge about the management of ancient teagardens has not been rigorously recorded. For this reason, it is important to study and record the traditional management knowledge of Pu'er ancient teagardens and the influence on the formation of tea trees and communities. This study focuses on the traditional management knowledge of ancient teagardens in Jingmai Mountains, Pu'er, and monoculture teagardens (monoculture and intensively managed planting base for tea cultivation) were used as the control, through the community structure, composition and biodiversity of ancient teagardens to respond to the influence of traditional management, and this work with a view to providing a reference for further research on the stability and sustainable development of tea agroecosystem. Methods From 2021 to 2022, information on traditional management of ancient teagardens was obtained through semi-structured interviews with 93 local people in the Jingmai Mountains area of Pu'er. Informed consent was obtained from each participant before conducting the interview process. The communities, tea trees and biodiversity of Jingmai Mountains ancient teagardens (JMATGs) and monoculture teagardens (MTGs) were examined through field surveys, measurements and biodiversity survey methods. The Shannon-Weiner (H), Pielou (E) and Margalef (M) indices were calculated for the biodiversity of the teagardens within the unit sample, using monoculture teagardens as a control. Results The tea tree morphology, community structure and composition of Pu'er ancient teagardens are significantly different from those of monoculture teagardens, and the biodiversity is significantly higher than that of monoculture teagardens. The local people mainly manage the ancient tea trees mainly using several methods, including weeding (96.8%), pruning (48.4%) and pest control (33.3%). The pest control mainly relies on the removal of diseased branches. JMATGs annual gross output is approximately 6.5 times that of MTGs. The traditional management of ancient teagardens is through setting up forest isolation zones as protected areas, planting tea trees in the understory on the sunny side, keeping tea trees 1.5–7 m apart, as well as consciously protecting forest animals such as spiders, birds and bees, and reasonably rearing livestock in the teagardens. Conclusions This study shows that local people have rich traditional knowledge and experience in the management of ancient teagardens in Pu'er, and that this traditional management knowledge has impacted the growth of ancient tea trees, enriched the structure and composition of tea plantation communities and actively protected the biodiversity within ancient teagardens.

The Dulong people have accumulated a wealth of traditional botanical knowledge (TBK) over a long period on bamboo use to adapt to their living environment, which impacts many aspects of the life, culture, and creative productivity of the Dulong people. However, research on TBK associated with bamboo in Dulong communities is still lacking. It is urgent to investigate and document the TBK related to bamboo in the context of rapid economic development and social changes in Dulong communities. Field surveys were conducted four times between 2019 and 2020. Thirty informants were selected using snowball sampling and were interviewed using free lists and semi-structured interviews. Most informants were or had been engaged in bamboo collection and weaving. The participatory observation approach has also been applied to field surveys. The use value (UV) of bamboo species and the relative frequency of citations (RFC) were used to evaluate and compare the importance of bamboo plants used by the Dulong people. Through ethnoecological investigations, 12 bamboo species belonging to seven genera traditionally used by the Dulong people and TBK associated with bamboo were recorded. Phyllostachys sulphurea , Dendrocalamus fugongensis , and Fargesia pleniculmis were the most valuable and favored species, as indicated by their relatively high RFC and UV indices. The Dulong people have accumulated a wealth of TBK associated with bamboo and are familiar with the distribution, ecology, morphology, characteristics, and purpose of bamboo species in the Dulongjiang region. These bamboo plants and their traditional knowledge have great potential for conserving the local biodiversity and sustainable development. In the future, we will increase the growth of industries related to bamboo plants, such as bamboo shoots as food, bamboo as medication, bamboo for the weaving industry, and bamboo for biocultural diversity conservation.

Bletilla is an orchid genus with distribution in China, Japan, South Korea, and other Asian countries with many species that are overexploited and vulnerable medicinal plants. Some Bletilla have a long history of ethnobotanical application in Asia, especially China, and ethnic groups in Southwest China still use Bletilla as medicines to treat cough, dermatitis and pneumonia. About 289 chemical compounds have been isolated from Bletilla, mostly phenathrene and phenolic derivatives. These diverse chemical components are responsible for the anti-inflammatory, antineoplastic, antiviral, antioxidant, hemostatic, antibacterial, and other biological activities of Bletilla. Various pharmacological activities support the traditional medicinal efficacy of Bletilla, implying the medicinal potential of this genus. However, detailed information on the botanical characteristics, ethnobotanical uses, chemical components, pharmacological effects, clinical application, and safety evaluation is limited. To better understand the ethnobotany, phytochemistry, and bioactivity of Bletilla, this article assesses recent developments in the field.

Abstract Background Black-boned sheep is a precious genetic resource with black quality traits cultivated by the Pumi people in Tongdian Town, Lanping County, Nujiang Lisu Autonomous Prefecture, Northwest Yunnan, China. It has been included in the “National Breed List of Livestock and Poultry Genetic Resources.” The local communities have a deep understanding of black-boned sheep. The traditional knowledge of black-boned sheep is essential to their conservation and sustainable development. In spite of this, there was no information on traditional knowledge associated with black-boned sheep so far. The aim of this study wasaimed to document traditional knowledge and culture, to elucidate information about forage plants, and to investigate the conservation strategy of black-boned sheep. Method Four field surveys were conducted from July 2019 to May 2021. A total of seven villages and the Pumi Culture Museum in Lanping County are being investigated. A semi-structured interview method was used to interview 67 key informants. During the investigation, we also participated in the grazing activities of black-boned sheep, observed the appearance characteristics and the herd structure of the black-boned sheep, and demonstrated traditional knowledge regarding black-boned sheep, including grazing methods, forage plants, and related customs and habits. Results We assumed that a majority of people in the current study sites were able to could distinguish black-boned sheep from their relatives by their black bones, blue-green gums, and blue-purple anus. The local people manage their black-boned sheep based on the number of sheep by sex, age, and role in a flock in the different breeding environments. Different grazing strategies have been adopted in different seasons. Through ethnobotanical investigations, 91 species of forage plants in 30 families were identified, including herbaceous, shrubs, lianas, and trees. Among all the plant species consumed by the black-boned sheep, Rosaceae species make up the greatest number, with 16, followed by Asteraceae, with 9, and 8 species of Fabaceae and Poaceae. Considering the abundance of forage plants and the preference for black-boned sheep, Prinsepia utilis and the plants of Rubus, Berberis, and Yushania occupy dominant positions. Plants used for foraging are divided into two categories: wild and cultivated. Due to the lack of forage plants in fall and winter, the local people mainly cultivate crops to feed their black-boned sheep. In addition, the black-boned sheep is an influential cultural species in the local community and plays a prominent role in the cultural identity of the Pumi people. Conclusion Sheep play an essential role in the inheritance of the spiritual culture and material culture of the Pumi ethnic group. The formation of the black-boned sheep is inseparable from the worship of sheep by the Pumi people. With a long-term grazing process, the locals have developed a variety of traditional knowledge related to black-boned sheep. This is the experience that locals have accumulated when managing forests and grasslands. Therefore, both the government and individuals should learn from the local people when it comes to protecting black-boned sheep. No one knows black-boned sheep better than them. The foremost evidence of this is the rich traditional knowledge of breeding black-boned sheep presented by key informants.

Introduction:A. truncatum Bunge (Sapindaceae or formerly Aceraceae) is a tall deciduous tree native to China. Traditionally, the leaves of A. truncatum are decocted and used by Chinese Mongolians, Koreans, and Tibetans to treat skin itching, dry cracks, and other skin ailments, which indicates A. truncatum leaves may have a potential inhibitory effect on various skin inflammations.Methods: To examine the protective effect against skin inflammations of A. truncatum leaf extract (ATLE), an in vitro dermatitis model was established using sodium dodecyl sulfate (SLS)-induced HaCaT cells. The anti-inflammatory effect of ATLE was evaluated by analyzing cell viability, apoptosis, reactive oxygen species (ROS), interleukin 6 (IL-6), and prostaglandin E2 (PGE2) levels.Results: Orthogonal experiments showed that the pretreatment with ATLE can reduce the IL-6 levels, PGE2 levels, and apoptosis increased in SLS-stimulated HaCaT cells, which indicates that ATLE has positive efficacy for dermatitis. Furthermore, three flavonoid compounds kaempferol-3-O-α-L-rhamnoside, quercetin-3-O-α-L-rhamnopyranoside, kaempferol-3,7-di-O-α-L-rhamnoside, and 1,2,3,4,6-Penta-O-galloyl-β-D-glucopyranose (PGG) were isolated and identified. Among them, kaempferol-3,7-di-O-α-L-rhamnoside was isolated from this plant for the first time. These compounds have been proven to have an anti-inflammatory effect. They may contribute to the efficacy of A. truncatumin treating skin inflammation.Discussion: The results revealed that ATLE has the potential to be used as an additive in various skin care products to prevent skin inflammations and may be incorporated in formulations for topical application as a therapeutic approach against dermatitis.

Over 80% proteins consumed by the local people in Nujiang Prefecture of Southwest China, a remote and mountainous area in the Eastern Himalayas, are from pork, or Gaoligongshan pig (a landrace of Sus scrofa domestica Brisson). Previous research on the Gaoligongshan pig has focused on nutritional composition, production performance, and genetic resource characteristics, but neglected the reasons behind the local people’s practice. From 2019 to 2022, we have used ethnobiological research methods to comprehensively document the traditional rearing and management patterns and the traditional culture associated with Gaoligongshan pigs. The results show that Gaoligongshan pigs graze in mixed herds with cattle and sheep during the day and prefer to eat 23 wild plant species, in which 17 species have medicinal values. At night, the pigs are artificially fed and rest in the pigsty. The local Bai and Lisu people have developed a creative food culture, rituals, and festivals culture associated with Gaoligongshan pigs. Overall, the biocultural diversity of Gaoligongshan pig contributes to the in situ conservation of genetic diversity of this important hog landrace, and supports rural development in this remote area.

Prunus mume has been cultivated for more than three millennia with important edible, ornamental, and medicinal value. Due to its sour taste, the Prunus mume fruit (called Meizi in Chinese and Ume in Japanese) is not very popular compared to other fruits. It is, however, a very favorite food for the Bai people living in Eryuan County, Dali of Yunnan, China. The local people are masters of making various local products with plum in different ways. In this research, we conducted field investigations in Eryuan County using ethnobotanical methods from August 2019 to July 2021, focusing on the Prunus mume (for its edible fruits). A total of 76 key informants participated in our semi-structured interviews. The survey recorded 37 species (and varieties) belonging to 11 families related to the Bai people’s Meizi-consuming culture. Among them, there are 14 taxa of plum resources, including one original species and 13 varieties. These 37 species are either used as substitutes for plum due to their similar taste or as seasonings to improve the sour taste of plum. The higher Cultural Food Significance Index value implies that Prunus mume, Chaenomeles speciosa, Phyllanthus emblica, Prunus salicina, and Chaenomeles cathayensis have high acceptance and use value in the Bai communities. Among the various local products traditionally made by the Bai people, carved plums, preserved plums, perilla-wrapped plums, and stewed plums are the most famous and popular categories in the traditional markets. Currently, the plum business based on the traditional Meizi-consuming culture of the Bai people is already one of Eryuan’s economic pillars. This study showed that plums play an important role in expressing the local cultural diversity, and they also help the local people by improving their livelihood through their edible value. In turn, for the sustainable use of plum resources, the Bai people positively manage local forests through a series of measures to protect the diversity of plum resources and related plant communities.

Abstract Background Bai people in the Dali Prefecture of Northwest Yunnan, China, have a long history of using plant extracts to dye their traditional costumes and maintain this culture for posterity. However, the development of modern technology, while vastly improving the dyeing efficiency, is also replacing indigenous knowledge which threatens the indigenous practice, causing the latter disappearing gradually. This study sought to examine the indigenous knowledge of plants used for textile dyeing in Bai communities, so as to provide a foundation for their sustainable development. Methods We conducted a semi-structured interview among 344 informants (above age 36) selected through a snowball sampling method. Free lists and participant observation were used as supplementary methods for the interviews. Three quantitative indicators (informant consensus factor [ICF], use frequency, and cultural importance index [CI]) were used to evaluate the indigenous knowledge of the dye-yielding plants. Results Twenty-three species belonging to 19 plant taxonomic families were used for dye by Bai communities. We summarized them into four life forms, eight used parts, five colors, three processing methods, and four dyeing methods. Among them, Strobilanthes cusia (Nees) O. Kuntze was the most traditional dyeing plant and has an important cultural value. Location, age, and gender were found to have a significant effect on indigenous knowledge, and the dyeing knowledge was dynamic and influenced by social factors. Conclusions Diverse plant resources and rich indigenous knowledge of textile dyeing persist at settlements of Bai communities in Dali Prefecture. However, high labor costs and thinning market of traditional products that use plant dye cause repulsion toward traditional practice. To that, a good income in other profession attracts indigenous people to shift from their tradition of making plant-based dye and associated cultural systems at risk of extinction. More research for market development for products that use plant-based dye is necessary for the conservation of this valuable knowledge and biodiversity protection in Bai communities.