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Background: Studies on the in-depth documentation of wild greens use in the Mediterranean Diet (MD) are vital to understanding patterns of cross-geographical change in wild food ingredients in the Mediterranean context, their appreciated taste, and possible evolution. Our present study aims to document the leafy, wild-sourced plant portion of the MD in the unique and isolated matrifocal community of Olympos, North Karpathos Isle, Greece., Methods: An ethnobotanical field study focussing on traditionally wild-sourced edible greens (chórta) was conducted during the spring of 2023 via 42 semi-structured interviews with local people., Results: Our study documented 69 wild green taxa, along with their culinary uses and linguistic labels. Half of the gathered wild greens have a bitter taste (i.e. members of Asteraceae and Brassicaceae), while 70% of the top-quoted greens are bitter. These greens were mostly consumed cooked. Nearly half of the quoted taxa had been previously recorded as used in the food system of central Crete. In contrast, one-fourth of the folk phytonyms recorded in Olympos do not match the ones found in Crete and the rest of Greece, which may be linked to the Doric culture that the community remained attached to because of its isolation. However, the plant-human interaction kernel is similar to that of surrounding areas. Moreover, the community of Olympos seems to rely less on aromatic wild greens (compared with Crete)., Conclusion: Cross-cultural foraging comparison is crucial for better understanding the circulation, exchange, and evolution of local plant knowledge under the MD umbrella. Our study assesses, in particular, how noteworthy phytolinguistic differences indicating different ancient trajectories of cultural encounters/exchanges may not necessarily be reflected in differences in terms of plant reports. As often postulated in linguistic ethnobiology, ancient linguistic labels sometimes remain as "empty shells". Given the fragile environment and the increasing over-tourism during the summer months the study site is experiencing, the presented data could contribute to a more substantial shift towards sustainable eco-tourism initiatives involving the foraging and cooking of wild greens., Competing Interests: Declarations Ethics approval and consent to participate The International Society of Ethnobiology Code of Ethics was strictly followed, and informed consent was always obtained from each participant before interviews. Consent for publication Not applicable. Competing interests The authors declare no competing interests., (© 2024. The Author(s).)

Wild vegetables (WVs) have been an essential source of human nutrition since ancient times. Foraging is a millennia-old practice that has gained more attention recently and is becoming fashionable, especially in restaurants in urban areas, as they attract customers who see WVs as an innovative sensory element and specialty food. Some cooks have used very few WVs for decades, but most chefs have only recently introduced them in their modern restaurants. Our study aims to have a deeper understanding of the diversity of WVs used by restaurants in the Lombardy region in Northern Italy and to know how they are introduced onto different menus, as well as the source of knowledge and the innovation paths related to the use/introduction of WVs in the selected sample of restaurants. Semi-structured interviews were conducted with 15 restaurant managers, chefs, and their professional foragers in the Lombardy region in Northern Italy in 2022; fifty-four wild plant taxa were recorded to be used in the considered restaurants. The collected data were analyzed to understand the current situation and the potential developments of this practice by exploring the reasons/motivations that underpin the inclusion of WVs in restaurants. A broad spectrum of restaurants was considered to evaluate the potential differences in handling and sourcing these ingredients. The results demonstrated that this trend has mainly been driven by attempts to revitalize traditional cuisines and to generate a positive impact on health, but the actual culinary preparations based upon WVs are often original and remarkably diverge from the Italian food ethnobotanical heritage. Moreover, concerns related to the environmental sustainability of these practices have been addressed.

Susa Valley, located in the Italian Western Alps, has served as a meeting point for cultural, spiritual, and commercial exchange for a long period of history. The valley's role as one of the main connecting routes between south and southwestern Europe resulted in its acquisition of a rich traditional ecological knowledge. However, like other Italian mountainous valleys, this valley has suffered from abandonment and depopulation in the past 50 years. Our study aims to investigate the current ethnobotanical medicinal knowledge in the valley and to compare our findings with a study conducted over 50 years ago in the same area. In 2018, we conducted 30 in-depth semi-structured interviews on medicinal plants and food-medicines used in the Susa Valley. We documented 36 species, of which 21 species were used for medical purposes and 15 species were used as food-medicine. The comparison with the previous study on medicinal herbs conducted in 1970 in the valley demonstrated a significant decrease in both the knowledge and use of medicinal plants, which could be attributed to socioeconomic, cultural, and possibly environmental changes that occurred in the past half-century. Our study highlights several promising species for future use as nutraceuticals, food, and medicinal products, such as Taraxacum officinale , Urtica dioica , and Artemisia genipi .

The current study reports an ethnobotanical field investigation of traditionally gathered and consumed wild greens ( Chorta ) in one of the five so-called Blue Zones in the world: Ikaria Isle, Greece. Through 31 semi-structured interviews, a total of 56 wild green plants were documented along with their culinary uses, linguistic labels, and locally perceived tastes. Most of the gathered greens were described as bitter and associated with members of Asteraceae and Brassicaceae botanical families (31%), while among the top-quoted wild greens, species belonging to these two plant families accounted for 50% of the wild vegetables, which were consumed mostly cooked. Cross-cultural comparison with foraging in other areas of the central-eastern Mediterranean and the Near East demonstrated a remarkable overlapping of Ikarian greens with Cretan and Sicilian, as well as in the prevalence of bitter-tasting botanical genera. Important differences with other wild greens-related food heritage were found, most notably with the Armenian and Kurdish ones, which do not commonly feature many bitter greens. The proven role of extra-oral bitter taste receptors in the modulation of gastric emptying, glucose absorption and crosstalk with microbiota opens new ways of looking at these differences, in particular with regard to possible health implications. The present study is also an important attempt to preserve and document the bio-cultural gastronomic heritage of Chorta as a quintessential part of the Mediterranean diet. The study recommends that nutritionists, food scientists, and historians, as well as policymakers and practitioners, pay the required attention to traditional rural dietary systems as models of sustainable health.

This article aims to contribute to the limited literature on traditional gastronomic knowledge concerning acorn-based bread by ethnographically documenting the ingredients, preparation techniques and consumption practices of baked goods made from acorn seeds and flour that are still used today or at least still present in living memory. A qualitative comparative case method was adopted, and ethnographic data were gathered from 67 people in six selected Mediterranean, Central Asian and Middle Eastern countries. The analysis highlighted distinct trajectories in the development of acorn-based bread, showing some differences in terms of ingredients, preparation techniques and baking methods in the two cultural and geographical macro-regions. By exploring the evolution of the alimentary role of acorn bread in the past century, our findings also support the hypothesis that the product, at least during the last two centuries, has mostly been used as a famine food. By acknowledging the cultural importance of acorn fruits and acorn-based products, this study suggests that the rediscovery of acorn-based products and associated traditional knowledge may foster the sustainable development of rural and marginal regions in the Mediterranean, Middle East and Central Asia. This could help to reinforce the resilience of local communities and thus increase food security. Furthermore, reassessing acorns as a foodstuff may aid in developing innovative products in line with emerging trends in the food sector, which is looking for new non-cereal-based bakery products and other novel culinary applications., Competing Interests: The authors declare no conflict of interest.

Background: The abandonment of mountain areas in Europe is a process that started during industrialisation and whose traces are still present nowadays. Initiatives aimed at stopping this decline and preserving the local biological and cultural diversities reflect the crucial issue of fostering sustainable rural development. This article contributes to the ongoing debate in assessing and preserving local ecological knowledge (LEK) in a highly marginalised mountain community in the Piedmontese Apennines to support local development. In so doing, it continues a larger project assessing how local botanical knowledge and landscapes evolve over time, in order to understand in more depth which factors affect how LEK is shaped, eroded, and re-created, and how this could be revitalised., Methods: We compared information about the current gathering and use of local wild plants in the upper Borbera Valley (Carrega Ligure municipality, NW Italy), elicited via 34 in-depth open and semi-structured interviews, with the findings of a field study conducted in the same location, most likely carried out at the end of the 1970s and published in 1981., Results: There were remarkable quantitative and qualitative differences between the two ethnobotanies. The gathering and use of some wild medicinal plants growing in meadows, woodlands, and higher mountain environments (Achillea, Centaurea, Dianthus, Ostrya, Picea, Polygonum, Potentilla, and Thymus) seems to have disappeared, whereas the collection of plants growing in more anthropogenic environments, or possibly promoted via contacts with the "reference" city of Genoa (the largest city close to Carrega and historically the economic and cultural centre to which the valley was mostly connected), has been introduced (i.e. ramsons, safflower, bitter oranges, black trumpets) or reinvigorated (rose petals). This trend corresponds to the remarkable changes in the local landscape ecology and agro-silvo-pastoral system that took place from the first half of the twentieth century, dramatically increasing woodland and secondary vegetation, and decreasing coppices, plantations, grasslands and segregating cultivated land., Conclusion: The findings show a very difficult rearrangement of the LEK, as most of the areas the local actors still know are within their villages, and they no longer have daily experience in the rest of the abandoned woodland landscape (except for mushrooming and gathering chestnuts). This situation can be interpreted in two ways: as the start of the complete abandonment of the valley, or as a starting residual resilience lynchpin, which could possibly inspire new residents if the larger political-economic framework would promote measures for making the survival of the mountain settlements of this municipality possible, and not just a chimera., (© 2022. The Author(s).)

This work aims to present a multidisciplinary approach that combines methodologies from economic anthropology and sensory science to valorise non-timber forest products; this is performed by using Kenyan forest honey as a case study to foster a positive alignment between producers and consumers living in the target market. Firstly, ethnographic research was carried out in Kenya to analyse the core competences of the forest honey producers (n = 20) and to select honey samples for the sensory evaluation. Secondly, a consumer test was performed in Italy to investigate the perception of the sensory properties by using a rate-all-that-apply test and its hedonic responses for six forest honeys by subjects living in Italy (n = 50). Based on the producers' perceptions of the definition of the harvesting area and the floral origin of the honeys, an indigenous classification was outlined. The key core competences of the producers centred around the traditional method of production. The harvesting area was determinant in the preference of the interviewees, being forest honeys produced from the nectar of indigenous melliferous species, from which originate the most appreciated products. Similarly, results from the consumer test showed that harvesting area and the floral origin influenced the hedonic response. Moreover, the drivers of liking (e.g. intense colour, clear appearance, smoked flavour) and disliking (e.g., granularity, opaque appearance) were identified. The paper suggests a development trajectory that promotes the commercial potential of local production but preserves the heritage thereof. The approach is potentially applicable to all marginalised food products and facilitates a promising prospective for sustainable development., (Copyright © 2020 Elsevier Ltd. All rights reserved.)

Background: Initiatives for beekeeping intensification across the tropics can foster production and income, but the changes triggered by the introduction of modern beehives might permeate traditional knowledge and practices in multiple ways, and as such should be investigated and understood. We conducted an ethnobotanical study in the Eastern part of the Mau Forest among Ogiek beekeepers who customarily practice forest beekeeping and who are involved in a project aimed at the modernization of their beekeeping activities. We aimed to document the beekeeping-associated ethnobotanical knowledge, exploring the relationships and complementarity between modern and traditional knowledge and practices., Methods: Field research was carried out through semi-structured interviews with 30 Ogiek beekeepers and 10 additional stakeholders. We collected ethnobotanical data about plants used for beekeeping purposes, and ethnographic information on traditional and modern beekeeping systems., Results: We report 66 plant species, distributed across 36 botanical families representing 58 genera, important as melliferous, for the construction and placing of hives, attracting bees, and harvesting and storing honey. Dombeya torrida (J.F.Gmel.) Bamps, Juniperus procera Hochst. ex Endl., and Podocarpus latifolius (Thunb.) R.Br. ex Mirb. are the species with the most mentions and the highest number of uses. Our study reveals that the Ogiek possess a detailed knowledge of the forest's flora, its importance and uses and that this knowledge underpins beekeeping practices. Under the influence of external actors, the Ogiek have progressively adopted modern versus traditional log hives and moved beekeeping out of the forest into open areas of pastures and crop fields. Beekeepers are also experimenting with combinations of practices borrowed from modern and traditional beekeeping systems, particularly in the field of hive construction and in the criteria to set up apiaries., Conclusions: The study indicates a complementarity and an incipient hybridization of traditional and modern beekeeping, in a way that suggests that modern beehives are instrumental in expanding the reach of beekeeping into deforested and cultivated areas. The study also points to the existence of a rift in the effects of beekeeping intensification on the livelihoods of the Ogiek and on their relationship with the forest. We argue that this intensification might be improving the former but weakening the latter, carrying the associated risk of erosion of traditional forest-based ethnobotanical knowledge.