Journal of Ethnobiology and Ethnomedicine最新文献

Background: Ethnoichthyology studies the knowledge of human communities about the uses, perception, and behavioral characteristics of fish, based on their cosmology, cosmogony, and culture. This study focused on the Cubeo (Pâmiwâ) ethnic group that inhabits the Cuduyarí River (Vaupés, Colombia) provides information on fishing activities, use of fishes, its ecological distributions (occurrence in rivers, pools, and/or streams) and seasonality (occurrence in low and/or high waters). Additionally, names in the Central Tukano language (Cubeo) are provided.

Methods: The compilation of information was based on a visual catalog prepared from rapid ecological evaluations, previously carried out by the Amazon Institute of Scientific Research SINCHI. Workshops with the indigenous people were held in communities in the lower, middle, and upper sections of the basin to collect information. Network analyses were done to determine the fishing gear selectivity of the most common species and gears used regarding ecosystems. The coherence in the perception of fish resources among the three communities was assessed via multivariate analyses.

Results: The results showed that a large percentage (89%) of the species are consumed. There is a generalized perception of resource decline, and there is no coherence regarding the ecological and seasonal distributions of fish reported by the three communities. These differences may be due to an effect of the structural characteristics of the basin in the different sectors where the communities are located.

Conclusions: Species consumed by the Cubeo in the Cuduyarí do not represent a high commercial value at the Amazon River basin scale. Nevertheless, locally, they are the main source of animal protein and most of the time, the sole source of income. The importance of these species must be recognized and must be a priority for conservation. Knowledge related to the fish resource by indigenous groups, including basic information and its usage, is essential to guide and implement management and conservation strategies specific to each region under study.

Background: Japan, which has a diverse climate, is home to 8118 species of wild vascular plants, with more than 1000 of these species considered edible. However, there are fewer studies on the use of wild food plants in Japan than in other parts of the world. This research aims to provide an ethnobotanical review of the traditional food use of wild plants in Japan. It draws upon the largest database of traditional Japanese foodways, with a specific focus on the period approximately 1930. This occurred prior to Japan's rapid economic growth, which resulted in significant changes in the use of wild plants.

Methods: The use of wild food plants in Japan was reviewed by studying the collection of Japanese foodways (Nihon no shokuseikatsu zenshu), which is the largest database on Japanese traditional foodways and contains records of approximately 52,000 dishes, including food uses of wild plants. The review extracted the local and common names, use locations, uses, processing and cooking methods, habitats and other relevant details pertaining to the reported use of wild food plants. This information was subsequently analyzed via Excel.

Results: A total of 268 taxa belonging to 87 families used in Japan approximately 1930 were documented. Asteraceae was the most frequently reported family as well as the most species-rich family. In terms of use, vegetables composed the largest group, followed by dessert fruits. The majority of species have been documented in only a limited number of reports. The review revealed local traditional uses of plants, including the use of plants as binders for making rice cake, the selection of plants according to their sex, and techniques for detoxifying toxic plants.

Conclusion: A comparison with those of previous studies on wild species used in other Asian regions revealed a similar preference for vegetables. However, notably, in Japan, ferns are also consumed in considerable quantities. Conversely, further elucidation is clearly needed with respect to certain matters, including the perception of plant sex and the relationships between diverse ash components and detoxification techniques. It is evident that further ethnobotanical research is needed, both in the form of an examination of ethnographic records and in the field, to gain a deeper understanding of the use of wild food plants in Japan.

The use of wild food ingredients has been inextricably linked to each human culture; therefore, any cultural shift or transformation also mutates the knowledge. Particularly cross-cultural interactions have been playing a significant role in reshaping the knowledge within a given community. The study aimed to cross-culturally research the use of wild food plants among four different ethnolinguistic groups, i.e. Muhajir, Pathans, Punjabi, and Saraiki residing in the peri-urban area of Mianwali district, Punjab Pakistan. Data were taken through semi-structured interviews, and the results of cross-cultural comparison were visualized through Venn diagrams and statistically tested through Jaccard index. A total of 59 plants were recorded, which were used mostly as cooked vegetables (29 species) and snacks (21 species). About one-fourth of the quoted plants were commonly used by all the studied groups. High similarity on the use of the quoted plants was found among Muhajir, Punjabi, and Saraiki. Punjabi reported higher numbers of plants, and Pathans quoted comparatively lesser number. Pathans reported a comparatively high number of idiosyncratic foods uses followed by Muhajir. Punjabi, Muhajir, and Saraiki have a very close affinity and have comparatively rich knowledge after comparing those food uses which were reported by more 50% of participants. Punjabi frequently reported some plant uses which were rarely reported by the other four groups. Additionally a large number of plants were also quoted along with their medicinal uses which were prepared in the same way for both food and medicine. Despite the fact that most of the food ingredients were prepared in a simialr way but still the distinct names of several plants were retained across the studied groups. In the current context, the ethnobotanies of the studied communities are a blend as they might have learned the knowledge on the use of these plants from one another. It is concluded that since the knowledge is still in the memory of the people and has no serious threat to its extinction at hand, however it is necessary to frame policy programs in order to use this knowledge for the sustainability of future food and medical system otherwise it may be lost.

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.

Background: Folk biology commonly contains knowledge of many more taxa than those of immediate economic importance. Species with little or no practical use are, however, often overlooked by ethnobiological research. An example are a few Myxomycetes taxa which played an important role in the folk biology and beliefs of pre-industrial Sweden and adjacent Nordic countries, Denmark, Norway and Finland. Such organisms are not of less interest for the understanding of human-biota relationships; local knowledge about the entire biota in a given environment should therefore be studied to comprehend the full range of folk biology.

Methodology: This qualitative study analyses and reviews historical data available in archives and published ethnographic collections as well as scattered and fragmentary notes in the literature using a historical ethnobiological approach.

Results: Peasants in the Nordic countries recognized three taxa of myxomycetes. Scrambled egg slime, Fuligo septica (L.) F.H.Wigg., in particular attracted interest and is known by many local folk names. This slime had no practical value or use, yet it was well known in folk biology and associated with a supernatural malevolent being which in the shape of a hare or cat stole milk or butter on behalf of a witch. The belief in evil origins of slime became the cause of violent actions such as whipping and burning of the organism. Two other taxa, Lycogala epidendron (L.) Fr. and Mucilago crustacea F.H.Wigg., have also been observed in folk biology, but data on how they were perceived and treated is sparse.

Conclusions: The sudden appearance of strange shapes and clear colours of myxomycetes in damp weather created both fear and curiosity; these odd organisms required explanations, interpretations and actions. Our example of the economically irrelevant myxomycetes in Sweden and nearby Nordic countries indicates that interpretations in pre-industrial societies of natural phenomena and various organisms, connections with beliefs and perceptions about the surrounding environment and the possible consequent actions should be studied alongside economic plants and animals in ethnobiological research, for a deeper understanding about folk biology and the multilayered and multidimensional relationships between humans and biota.

Background: Human evolution has granted upon an individual's cognitive mechanisms necessary for remembering experiences, vital for both survival and reproduction. These experiences manifest into cultural traits, influencing human culture, particularly in healthcare and maintenance. Studies regarding medicinal plants and treatments are integral to the study of the medical botanical system. Pharmacopeias highlight the prevalence of specific species widely used, aligning with the "consensus within diversity theory" in evolutionary ethnobiology. Within the framework of this theory, we reflect on the results we've achieved in a priority area recognized by UNESCO for its biocultural significance, both locally and regionally.

Methods: This study integrated network analysis and qualitative methods to examine the botanical medical system of "Parque Regional Quebradas del Norte" in Rivera, Uruguay.

Results: Study results demonstrate a core-periphery structure, with a strongly interconnected core resistant to fragmentation, ensuring structural stability. Additionally, the presence of peripheral nodes throughout the system was identified, enhancing the resilience of the botanical medicinal system against potential disturbances.

Conclusion: The core species renowned for their versatility and multiple medicinal uses, treating less severe ailments effectively. Additionally, core plants serve as prototypes for innovations. Their extinction poses a threat to the system's resilience. Conversely, peripheral plants, though vulnerable, offer possibilities for therapeutic innovations. In the face of environmental change, conservation efforts should prioritize species that are vulnerable to extinction, particularly within the core. Simultaneously, preserving knowledge associated with peripheral plants presents a bicultural conservation strategy, ensuring the botanical system's robustness among evolving ecological conditions.

Background: Wild edible plants hold a significant position in the lives of local residents, serving as a primary food source or supplement. Laifeng County, located in the hinterland of the central mountainous area of China, boasts abundant wild edible plant resources. The Tujia people, residing here for generations, have accumulated a wealth of traditional knowledge in the long-term practice of utilizing wild edible plants. The aim of this study is to document and organize the traditional utilization of wild edible plants by the Tujia ethnic group in Laifeng.

Methods: An ethnobotanical investigation, comprising semi-structured interviews, key informant interviews, and participatory observations, was conducted in 26 traditional villages in Laifeng County from May 2023 to June 2024. A total of 252 informants were interviewed, from whom information about wild edible plants, including edible parts, food categories, consumption modes, and multiple uses was collected. The relative frequency of citation (RFC) and the cultural food significance index (CFSI) were calculated to identify the cultural importance of wild edible plants.

Results: A total of 163 species of wild edible plants consumed by the Tujia people in Laifeng, belonging to 64 families and 118 genera and related traditional knowledge were collected, including vegetables (78), fruits (52), wine-soaking plants (12), spices (11), food substitutes (9), tea substitutes (6), nuts (5), coagulants (2), and oil (1). The most frequently used families were Rosaceae, Asteraceae, and Poaceae, with 23, 10, and 10 species, respectively. The most commonly utilized plant parts were fruits, leaves, and stems. RFC and CFSI analyses identified 14 species of wild edible plants with high cultural importance in the local diet, such as Allium macrostemon, Houttuynia cordata, and Hovenia acerba.

Conclusions: The Tujia ethnic group in Laifeng demonstrates extensive knowledge in their traditional usage of wild edible plants, offering unique and robust insights into the harvesting, processing, and consumption of these resources. Over time, this practice has become an integral part of the local food culture. These findings contribute to the preservation of the Tujia culture of wild edible plants in Laifeng and the conservation and development of wild edible plant resources.

In mountainous areas, wild edible plants are an important part of the local diet. Climate change and anthropogenic activities have profound effects on wild edible plants in these areas. Ethnobotanical studies are important for understanding the use patterns and harvest impacts on these plants. In this regard, the Shahrood region, with its diverse historical/ethnic background, is an appropriate starting point to investigate exploitation patterns and impacts of harvest of wild edible plants. During 2021-2022, ethnobotanical surveys were conducted in 12 villages in the region using semi-structured interviews and participatory observations. Data collection included assessing wild edible plant species diversity, their habitats, collection time and quantities, plant parts used and methods of consumption and preparation. The data were analyzed using use report indicators, relative frequency of citations, and use value (UV). A total of 1086 use reports were documented from a total of 44 interviews. A total of 67 wild species (66 plants and 1 fungus) belonging to 54 genera and 24 families were used as edible in the study area. Rosaceae (9 species), Apiaceae (8), Lamiaceae (8), Asteraceae (7), and Amaryllidaceae (5) were the families with the most reported species. Allium (5 species) was the most diverse genus in terms of species diversity. Herbs were the most commonly used life form (79.1%), followed by shrubs (13.4%) and trees (6%). The most consumed plant parts were young leaves (25%) and young aerial parts (21.4%). There were 13 use categories identified. The majority of edible plants were collected in April-May, mainly from areas nearby villages (37.7%) and rangelands (33.7%). The most important edible plants in the study area were Allium iranicum (Wendelbo) Wendelbo (UV = 1.7), Mentha longifolia (L.) Huds. (1.5), Allium umbilicatum Boiss. (1.47), Tragopogon graminifolius DC. (1.38), Lepidium draba L. (1.27), Urtica dioica L. (1.18), Falcaria vulgaris Bernh. (1.13), Malva neglecta Wallr. (1.11) and Eremurus sp. (1.09). Our results showed diverse and valuable knowledge for wild edible plants in this region, which should be considered in the conservation and management plans in the region.

Background: The famous Tang Dynasty monk Yi Jing travelled to ancient India in 671 AD, visited more than 30 regions and returned to China in 695 AD. He wrote Nanhai Jigui Neifa Zhuan, which he completed in 691 AD. It describes the basic rules, namely 'Inner Dharma' (Neifa,) that Buddhist sites and monks should follow in their daily lives. Additionally, the author provided an overview of ancient Indian Buddhist medicine, covering aetiology, diagnosis, medication, acupuncture, health preservation and other aspects, which exhibited distinct characteristics.

Methods: This article first delves into the original text of Nanhai Jigui Neifa Zhuan by reading it thoroughly and extracts core chapters related to hygiene, medicine and health care. Later, the extracted information is meticulously classified and organised. Lastly, through a systematic literature review, keywords search, data screening and comparative analysis, an in-depth and comprehensive exploration and analysis of Nanhai Jigui Neifa Zhuan is conducted within the domains of hygiene, medicine and health care.

Results: Nanhai Jigui Neifa Zhuan emphasizes the importance of personal hygiene for ancient Indian monks and introduces the basic theories of ancient Indian medicine. It compares ancient Indian and Chinese medicinal materials, highlighting their respective roles in treating different diseases. Furthermore, it briefly discusses the storage and processing of ancient Indian medicinal materials, poisoning and toxicology, and ancient Indian health preservation ideologies.

Conclusion: A comprehensive and in-depth study of traditional ancient Indian medicine, including Buddhist medicine and Ayurveda, and its application in the religious environment and communities of the Tang Dynasty (618-907 AD) aids in understanding the treatment methods and health practices of ancient Indian medicine. Additionally, it facilitates a deeper understanding of the similarities, differences and exchange between Chinese and Indian medicine, thereby opening up new horizons for future research.