Pub Date : 2022-11-21DOI: 10.14237/ebl.13.1.2022.1844
E. Anderson
governments and bureaucrats generally know perfectly well what the historic levels of fish were. They simply do not see enough political advantage in rebuilding the stocks. Fishers, for their part, are apt to say, “there are still plenty of fish, they have just gone away for a while”—a line I have heard from trout streams in the Rockies to bays of the South China Sea, as well as all along the Northwest Coast, during over 60 years of studying and watching fisheries and their fates. Often, the fishers will admit when pressed that they realize there is overfishing, but they still hope.
{"title":"Herring and People of the North Pacific: Sustaining a Keystone Species. By Thomas F. Thornton and Madonna L. Moss. 2022. University of Washington Press, Seattle. 276 pp.","authors":"E. Anderson","doi":"10.14237/ebl.13.1.2022.1844","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1844","url":null,"abstract":"governments and bureaucrats generally know perfectly well what the historic levels of fish were. They simply do not see enough political advantage in rebuilding the stocks. Fishers, for their part, are apt to say, “there are still plenty of fish, they have just gone away for a while”—a line I have heard from trout streams in the Rockies to bays of the South China Sea, as well as all along the Northwest Coast, during over 60 years of studying and watching fisheries and their fates. Often, the fishers will admit when pressed that they realize there is overfishing, but they still hope.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42417104","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-21DOI: 10.14237/ebl.13.1.2022.1823
Michael Koskey
Due to Chie Sakakibara’s development of personal relationships with the people of Utqiaġvik, Alaska, until recently known by its colonial name, Barrow, she was included in many community events, enabling a deeper and more accurate understanding of the customs and traditions surrounding the whale. Referred to as a notion of “cetaceousness,” the whaling cycle is characterized as multidimensional, with human–whale relations fundamental to the process, which itself is an ever-changing, living tradition. This is a centrally important point that is emphasized throughout the work: Tradition is not stagnation, it is not a relic of the past, but it is custom as inherited tradition from past generations, interpreted in relation to current conditions.
{"title":"Whale Snow: Iñupiat, Climate Change, and Multispecies Resilience in Arctic Alaska. By Chie Sakakibara. 2020. University of Arizona Press, Tucson. 304 pp.","authors":"Michael Koskey","doi":"10.14237/ebl.13.1.2022.1823","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1823","url":null,"abstract":"Due to Chie Sakakibara’s development of personal relationships with the people of Utqiaġvik, Alaska, until recently known by its colonial name, Barrow, she was included in many community events, enabling a deeper and more accurate understanding of the customs and traditions surrounding the whale. Referred to as a notion of “cetaceousness,” the whaling cycle is characterized as multidimensional, with human–whale relations fundamental to the process, which itself is an ever-changing, living tradition. This is a centrally important point that is emphasized throughout the work: Tradition is not stagnation, it is not a relic of the past, but it is custom as inherited tradition from past generations, interpreted in relation to current conditions.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45133598","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-05DOI: 10.14237/ebl.13.1.2022.1839
I. Svanberg, Victoria Soyan Peemot
This study presents a brief inquiry into the human-canine relationship among the Tyvan pastoralists in the Altai-Sayan Mountainous region of Inner Asia. Their co-evolution is intimately bound together, and the inter-species relationship includes several aspects and roles. The authors investigate especially the dogs’ responsibilities in taiga and steppe habitats and how the language reveals these responsibilities by focusing on distinctions between hunting dogs (aŋčï ït) and camp guarding dogs (kodančï ït). Both names point at the main tasks—hunting and guarding the seasonal campsite territory. The third category is named xava dogs; the name traces its origin to Chinese languages. Similarly, the story of a small-sized xava dog sheds a light on the Altai-Sayan Mountain region’s historical and religious connections with China.
{"title":"»Their dogs are of an alert and intelligent breed«","authors":"I. Svanberg, Victoria Soyan Peemot","doi":"10.14237/ebl.13.1.2022.1839","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1839","url":null,"abstract":"This study presents a brief inquiry into the human-canine relationship among the Tyvan pastoralists in the Altai-Sayan Mountainous region of Inner Asia. Their co-evolution is intimately bound together, and the inter-species relationship includes several aspects and roles. The authors investigate especially the dogs’ responsibilities in taiga and steppe habitats and how the language reveals these responsibilities by focusing on distinctions between hunting dogs (aŋčï ït) and camp guarding dogs (kodančï ït). Both names point at the main tasks—hunting and guarding the seasonal campsite territory. The third category is named xava dogs; the name traces its origin to Chinese languages. Similarly, the story of a small-sized xava dog sheds a light on the Altai-Sayan Mountain region’s historical and religious connections with China.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45047185","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-24DOI: 10.14237/ebl.13.1.2022.1834
John P Hart
The ethnohistorical, ethnographic, and contemporary literatures all suggest that common bean (Phaseolus vulgaris) was an important component of Northern Iroquoian agronomic systems and diets. Seemingly at odds with this is the sparse occurrence of whole and partial common bean seeds on fourteenth through seventeenth century AD village sites. The recovery of a large quantity of whole and partial bean seeds from the ancestral Oneida Diable site, dated here to between AD 1583 and 1626 with a Bayesian model using seven new AMS radiocarbon dates, provides clues as to when large quantities of rehydrated/cooked common bean seeds may occur in the archaeological record.
{"title":"Phaseolus vulgaris Seeds from the Late Sixteenth–Early Seventeenth Century AD Ancestral Oneida Diable Site, New York","authors":"John P Hart","doi":"10.14237/ebl.13.1.2022.1834","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1834","url":null,"abstract":"The ethnohistorical, ethnographic, and contemporary literatures all suggest that common bean (Phaseolus vulgaris) was an important component of Northern Iroquoian agronomic systems and diets. Seemingly at odds with this is the sparse occurrence of whole and partial common bean seeds on fourteenth through seventeenth century AD village sites. The recovery of a large quantity of whole and partial bean seeds from the ancestral Oneida Diable site, dated here to between AD 1583 and 1626 with a Bayesian model using seven new AMS radiocarbon dates, provides clues as to when large quantities of rehydrated/cooked common bean seeds may occur in the archaeological record.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48091287","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-17DOI: 10.14237/ebl.13.1.2022.1805
Amanda M. Thiel, Marsha B. Quinlan
Abstract We report on the top three ethnopharmacological herbs growing among a lowland Guatemalan Q’eqchi’ community’s homegardens. In a gardening culture characterized by pragmatic species distribution and sharing, these few herbaceous species recur in multiple households’ dooryard gardens. Our aim in reporting on the most predominant ethnobotanical herbs gardened in a Maya Q’eqchi’ village’s dooryards is to valorize the capacities of local pharmacological traditions. Thirty-one walking homegarden interviews and participant-observation inform this research with village residents. Té de limón (Cymbopogon winterianus, for cough, fever), Qa’mank/Tres punta (Neurolaena lobata, for diabetes, fever, headache, gastrointestinal ills, evil eye), and Ruda (Ruta chalepensis, for children’s vomiting, weepiness, evil eye) are the prevalent non-woody Q’eqchi’ homegarden herbs here. Regional ethnomedical and extant pharmacology research mutually support the efficacy and continued practicality of these Q’eqchi’ plant uses. Ethnopharmacological research of Maya Q’eqchi’ medicinals documents local knowledge for conservation and calls for their cultural and biomedical respect as prominent, accessible, therapeutic species. Resumen Reportamos sobre las tres principales hierbas etnofarmacológicas cultivadas en los huertos familiares de una comunidad Q'eqchi' guatemalteca de tierras bajas. En una cultura de jardinería caracterizada por la distribución pragmática de especies y el intercambio, algunas especies herbáceas se repiten en los huertos familiares de múltiples hogares. Nuestro objetivo al reportar sobre las hierbas etnobotánicas más predominantes cultivadas en los patios de una aldea Maya Q'eqchi' es el de valorizar las capacidades de las tradiciones farmacológicas. Treinta y una entrevistas en base a “caminatas botánicas” y la observación participante informan esta investigación con los residentes de la aldea. Cymbopogon winterianus (para la tos, fiebre), Neurolaena lobata (para la diabetes, fiebre, dolor de cabeza, enfermedades gastrointestinales, mal de ojo) y Ruta chalepensis (para el vómito, el llanto y el mal de ojo en niños) son las hierbas medicinales predominantes. Las investigaciones regionales etnomédicas y farmacológicas actuales apoyan mutuamente la eficacia y la factibilidad de estas plantas y sus usos entre los Q’eqchi’. La investigación etnofarmacológica de las medicinas Maya Q'eqchi' documenta el conocimiento local como base para la conservación e invita al respeto cultural y biomédico de estas como especies terapéuticas destacadas y accesibles.
摘要:我们报告了在危地马拉低地Q ' eqchi '社区的家庭花园中生长的前三种民族药理草药。在以实用的物种分布和共享为特征的园艺文化中，这些少数草本物种在多个家庭的庭院花园中反复出现。我们在报道玛雅Q ' eqchi '村门口院子里最主要的民族植物草药的目的是评估当地药物学传统的能力。本研究以乡村居民为对象，进行31次步行花园访谈和参与者观察。t de limón (Cymbopogon winterianus，治疗咳嗽、发烧)、Qa ' mank/Tres punta (Neurolaena lobata，治疗糖尿病、发烧、头痛、胃肠道疾病、恶眼)和Ruda (Ruta chalepensis，治疗儿童呕吐、哭泣、恶眼)是这里常见的非木质Q ' eqchi家庭草药。区域民族医学和现存药理学研究相互支持这些芪的功效和持续的实用性。玛雅Q ' eqchi '药物的民族药理学研究记录了当地的保护知识，并呼吁将其作为突出的、可获得的、治疗性的物种在文化和生物医学上得到尊重。简历报告:在危地马拉和巴哈斯的土地上，有三棵主要的树木(etnofarmacológicas)。enuna culturas de jardinería charactercharacterizada por la distribución pragmática de species y el intercambio, algas species herbáceas se reen En los huertos families de múltiples hogares。新的研究目标是:通过对传统文化的研究，将传统文化与传统文化结合起来，将传统文化与传统文化结合起来，将传统文化与传统文化结合起来。Treinta是在一个“caminatas botánicas”的基础上建立的，通过observación参与者informan esta investigación con los residendez de la aldea。冬季Cymbopogon winterianus (para la tos, fiber)， lobata Neurolaena lobata (para la diabetes, fiber, dolor de cabeza, enfermedades gastroininales, mal de ojo)和Ruta chalepensis (para el vómito, el llanto, el mal de ojo en niños)和hierbas medicinales占主导地位。本报告调查了各区域的化学物质交换和化学物质交换和化学物质交换的情况。Maya Q'eqchi的医学文献(investigación etnofarmacológica)对当地社区基础的经济文献(conservación)对文化的尊重是至关重要的，因为生物技术是对社区和社区的生物技术的尊重，是对社区和社区的生物技术的尊重。
{"title":"Cymbopogon winterianus, Neurolaena lobata, and Ruta chalepensis—Recurring Herbal Remedies in Guatemalan Maya Q’eqchi’ Homegardens","authors":"Amanda M. Thiel, Marsha B. Quinlan","doi":"10.14237/ebl.13.1.2022.1805","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1805","url":null,"abstract":"Abstract We report on the top three ethnopharmacological herbs growing among a lowland Guatemalan Q’eqchi’ community’s homegardens. In a gardening culture characterized by pragmatic species distribution and sharing, these few herbaceous species recur in multiple households’ dooryard gardens. Our aim in reporting on the most predominant ethnobotanical herbs gardened in a Maya Q’eqchi’ village’s dooryards is to valorize the capacities of local pharmacological traditions. Thirty-one walking homegarden interviews and participant-observation inform this research with village residents. Té de limón (Cymbopogon winterianus, for cough, fever), Qa’mank/Tres punta (Neurolaena lobata, for diabetes, fever, headache, gastrointestinal ills, evil eye), and Ruda (Ruta chalepensis, for children’s vomiting, weepiness, evil eye) are the prevalent non-woody Q’eqchi’ homegarden herbs here. Regional ethnomedical and extant pharmacology research mutually support the efficacy and continued practicality of these Q’eqchi’ plant uses. Ethnopharmacological research of Maya Q’eqchi’ medicinals documents local knowledge for conservation and calls for their cultural and biomedical respect as prominent, accessible, therapeutic species. \u0000Resumen Reportamos sobre las tres principales hierbas etnofarmacológicas cultivadas en los huertos familiares de una comunidad Q'eqchi' guatemalteca de tierras bajas. En una cultura de jardinería caracterizada por la distribución pragmática de especies y el intercambio, algunas especies herbáceas se repiten en los huertos familiares de múltiples hogares. Nuestro objetivo al reportar sobre las hierbas etnobotánicas más predominantes cultivadas en los patios de una aldea Maya Q'eqchi' es el de valorizar las capacidades de las tradiciones farmacológicas. Treinta y una entrevistas en base a “caminatas botánicas” y la observación participante informan esta investigación con los residentes de la aldea. Cymbopogon winterianus (para la tos, fiebre), Neurolaena lobata (para la diabetes, fiebre, dolor de cabeza, enfermedades gastrointestinales, mal de ojo) y Ruta chalepensis (para el vómito, el llanto y el mal de ojo en niños) son las hierbas medicinales predominantes. Las investigaciones regionales etnomédicas y farmacológicas actuales apoyan mutuamente la eficacia y la factibilidad de estas plantas y sus usos entre los Q’eqchi’. La investigación etnofarmacológica de las medicinas Maya Q'eqchi' documenta el conocimiento local como base para la conservación e invita al respeto cultural y biomédico de estas como especies terapéuticas destacadas y accesibles.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47627616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay highlights the philosophical views of the Jotï, an Indigenous group from the Venezuelan Amazon. Daily Jotï behaviors are embraced by a notion of life in which everything is interconnected (mana jtïdemame) and should be respected given its sacredness (jkïmañe). Furthermore, life is in perennial movement (jkeibïae dekae) and is designed to be carried out together in groups (uliyena majadïka). The maintenance of life is related to engaging in solidarity, reciprocity, and amicability (me madöna), with these values being the key metaphor for hunting-gathering-farming-fishing rather than predation. The universe is populated by a myriad of entities with unique capacities, volitions, and motivations (budëkïmade)—like those of people, regardless of their nonhuman appearances—evidence that the universe’s inherent condition is subjective, and all life forms originated from the same root. Likewise, no landscape or life form is pristine or final; instead, everything is potentially subject to ceaseless transformation (jka ojtali ~ jkabaemade). Those reasons provide the basis for why every person should strive for righteousness (nï jti maudöna), endeavoring to be morally good and practicing love-care with all that surrounds us (jkyo jkwainï). Love-care is the translation of a praxis considered an innate essential constituent of all persons. It is also the fundamental strategy to sustain and protect life. Given that nothing prevents a person anywhere in the world from embracing love and care as their life motto while struggling to prevent the current path of destruction of the Earth, the enactment of love-care is an endless possibility regardless of location or time.
{"title":"Trekking the Amazon with Love and Care","authors":"E. Zent, S. Zent, Lojta Jtute, Awelajlu Jtitekyo, Jkatalila̧ Jtute, Lobįko Ijtö, Ilę Jkwayo, Maliela Yaluja, Iva Juae, Noe Jono, Alejadro Molö, Aula Amikoja, Abeto Melomaja, Alabala Aubojkyo, Kyabo Bowijte, Awaïkï Yewi, Jani-Yewi Yewi, Ba̧lejko Jtitekyo, Jkai, Jtobá Jtute, Lila Yolo, Ajti̧ta Uliejteja, Jtujkaybojlae Bowijte, Ulijkule Jtute, Jkwajkya Jlawi, Late Bowijte","doi":"10.14237/ebl.13.1.2022.1809","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1809","url":null,"abstract":"This essay highlights the philosophical views of the Jotï, an Indigenous group from the Venezuelan Amazon. Daily Jotï behaviors are embraced by a notion of life in which everything is interconnected (mana jtïdemame) and should be respected given its sacredness (jkïmañe). Furthermore, life is in perennial movement (jkeibïae dekae) and is designed to be carried out together in groups (uliyena majadïka). The maintenance of life is related to engaging in solidarity, reciprocity, and amicability (me madöna), with these values being the key metaphor for hunting-gathering-farming-fishing rather than predation. The universe is populated by a myriad of entities with unique capacities, volitions, and motivations (budëkïmade)—like those of people, regardless of their nonhuman appearances—evidence that the universe’s inherent condition is subjective, and all life forms originated from the same root. Likewise, no landscape or life form is pristine or final; instead, everything is potentially subject to ceaseless transformation (jka ojtali ~ jkabaemade). Those reasons provide the basis for why every person should strive for righteousness (nï jti maudöna), endeavoring to be morally good and practicing love-care with all that surrounds us (jkyo jkwainï). Love-care is the translation of a praxis considered an innate essential constituent of all persons. It is also the fundamental strategy to sustain and protect life. Given that nothing prevents a person anywhere in the world from embracing love and care as their life motto while struggling to prevent the current path of destruction of the Earth, the enactment of love-care is an endless possibility regardless of location or time.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48438735","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-27DOI: 10.14237/ebl.13.1.2022.1781
Nemer E. Narchi
towards building a narrative of ocean crisis, which has outcasted the imminently anthropological endeavor of understanding at depth those human-environmental interactions emerging in coastal, marine, and oceanic environments, 2) coastal communities result from continuous processes occurring in dynamic places lived in and created by people, and finally, 3) peoples and places emerge through interaction, movement, and activities (which, when combined, create local ecological knowledge) rather than by occupying an external and passive medium, either on land or at sea.
{"title":"At Home on the Waves: Human Habitation of the Sea from the Mesolithic to Today. Edited by Tanya J. King and Gary Robinson. 2019. Berghahn Books, New York and Oxford. 392 pp.","authors":"Nemer E. Narchi","doi":"10.14237/ebl.13.1.2022.1781","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1781","url":null,"abstract":"towards building a narrative of ocean crisis, which has outcasted the imminently anthropological endeavor of understanding at depth those human-environmental interactions emerging in coastal, marine, and oceanic environments, 2) coastal communities result from continuous processes occurring in dynamic places lived in and created by people, and finally, 3) peoples and places emerge through interaction, movement, and activities (which, when combined, create local ecological knowledge) rather than by occupying an external and passive medium, either on land or at sea.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45971894","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-08DOI: 10.14237/ebl.13.1.2022.1758
Cyler Conrad
As immigrant gold miners migrated en masse to San Francisco and northern California during the Gold Rush-era (ca. 1849–1855), they experienced new animals. Stopping in ports throughout Central and South America, these argonauts saw, felt, smelled, heard, and occasionally consumed, mammals, birds, reptiles, and many more creatures, which were wholly exotic to those species found at home. Two types of animals that the Gold Rush populace encountered during this era include parrots and monkeys. Although found throughout tropical environments in areas far distant from northern California, these animals became quickly imported to San Francisco during the early 1850s. A wild, turbulent Gold Rush-era helped facilitate the importation of these exotic animal types, both for comfort and entertainment, as they helped provide a source of companionship for miners unaccustomed to the shock of 1850s northern California.
{"title":"The Monkeys and Parrots of Gold Rush-era California","authors":"Cyler Conrad","doi":"10.14237/ebl.13.1.2022.1758","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1758","url":null,"abstract":"As immigrant gold miners migrated en masse to San Francisco and northern California during the Gold Rush-era (ca. 1849–1855), they experienced new animals. Stopping in ports throughout Central and South America, these argonauts saw, felt, smelled, heard, and occasionally consumed, mammals, birds, reptiles, and many more creatures, which were wholly exotic to those species found at home. Two types of animals that the Gold Rush populace encountered during this era include parrots and monkeys. Although found throughout tropical environments in areas far distant from northern California, these animals became quickly imported to San Francisco during the early 1850s. A wild, turbulent Gold Rush-era helped facilitate the importation of these exotic animal types, both for comfort and entertainment, as they helped provide a source of companionship for miners unaccustomed to the shock of 1850s northern California.","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-03-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45651737","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-29DOI: 10.14237/ebl.13.1.2022.1789
Thiago Serrano de Almeida Penedo
{"title":"Una Hiwea, O Livro Vivo. Edited by Agostinho Manduca M. Ĩka Muru. 2012. Literaterras and Faculdade de Letras da Universidade Federal de Minas Gerais, Belo Horizonte. 284 pp. – and – Una Shubu Hiwea: Livro Escola Viva do Povo Huni Kuĩ do Rio Jordão. 2017.","authors":"Thiago Serrano de Almeida Penedo","doi":"10.14237/ebl.13.1.2022.1789","DOIUrl":"https://doi.org/10.14237/ebl.13.1.2022.1789","url":null,"abstract":"","PeriodicalId":43787,"journal":{"name":"Ethnobiology Letters","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138496778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：