Journal of Ethnobiology and Ethnomedicine最新文献

As an answer to the topic, "Does local, national, and international governance have a primary role in shaping the resilience of local ecological knowledge?" we explore the context of governance and wild food plant (WFP) value chains in Brazil. We chose to focus on WFP value chains because they are often deeply embedded with local ecological knowledge. We argue that: (1) the development or abandonment of public policies can significantly boost or hinder these value chains; (2) WFP harvesters face challenges in accessing national public policies that could support and promote these value chains; and (3) Brazilian policies must consider the specific land ownership issues affecting WFP harvesting communities. Additionally, we will discuss the main challenges in promoting and strengthening WFP value chains and how governance can address these issues.

In addressing the question, "Does local, national, and international governance have a primary role in shaping the resilience of local ecological knowledge (LEK)?", I first emphasize the importance of ethnobiology in highlighting effective local biodiversity governance practices employed by Indigenous Peoples and local communities (IPLCs). The sustainable management of these territories, showcases the deep connection between communities and their Local ecological knowledge (LEK), which has been vital in adapting to socio-environmental challenges and fostering sustainable practices. Case studies from Northern Patagonia, Argentina, illustrate how these communities have largely adapted to new circumstances on their own, despite ongoing challenges. However, despite its importance for multi-level governance, the integration of IPLCs into the decision-making processes of national and international institutions, especially those responsible for policy, remains inadequate. For example, national governments have often played a marginal or even counterproductive role in strengthening LEK resilience. This is partly due to a failure to foster social cohesion after a long history of societal whitening, which hinders empathy towards Indigenous Peoples. I propose a more inclusive approach to knowledge co-production, grounded in robust ethnobiological evidence. While this is not a complete solution, it can contribute to greater appreciation and empathy for IPLCs. This would foster collaborative efforts, uniting IPLCs, scientists and policymakers to achieve transformative governance where LEK is genuinely valued and integrated into decision-making processes at all levels.

Background: Wild edible plants (WEPs) are vital to enhance food security and generate income. Despite Ethiopia's vast area and cultural diversity, there remains a need for further investigation of WEPs. Therefore, this study aimed to document WEPs, and the indigenous knowledge associated with them in the Metema and Quara districts of north-western Ethiopia.

Methods: Data on WEPs were collected through semi-structured interviews with 396 informants, guided field walks, focus group discussions, and market surveys. The data were analyzed using preference ranking, priority ranking, direct matrix ranking, and Jaccard's index.

Results: We documented 51 WEPs that were distributed among 26 families and 39 genera. Fabaceae was the most represented family with eight species. Trees accounted for 49% of WEPs and were primarily consumed by their fruits (57%). Local communities usually consume these plants raw as a supplementary food, although some require processing. Of the recorded WEPs, 94.1% had multipurpose uses, in addition to nutrition. The main threats to WEPs availability were agricultural land expansion, fuelwood harvest, and construction use.

Conclusions: WEPs play a crucial role in enhancing food security, nutrition, and income generation for local communities. However, they are facing increasing threats from human activity. Therefore, sustainable utilization, conservation efforts, and collaboration among stakeholders are necessary for the future use of WEPs. Furthermore, a nutritional composition assessment is recommended for the most promising WEPs.

Background: Traditional ecological knowledge embedded in cultural practices is vital for biodiversity conservation but is increasingly under threat from modernization and globalization. This study investigates the role of Chinese folk ritual music in promoting biodiversity conservation, with a focus on Cantonese Opera and agricultural rituals in the Lingnan region of southern China.

Methods: We employed literature review, qualitative fieldwork, and ethnographic analysis, including interviews with local musicians and community members, to investigate how Cantonese Opera and agricultural rituals contribute to ecological sustainability by integrating cultural narratives with environmental stewardship.

Results: The findings reveal three main ways in which Chinese folk ritual music supports biodiversity conservation: (1) fostering ecological understanding through symbolic representations, such as the carp and water buffalo; (2) promoting sustainable practices, including traditional farming techniques and the conservation of wetland ecosystems; and (3) enhancing community cohesion and the transmission of ecological values across generations. Notably, 70% of interviewees highlighted the role of symbolic animals in raising awareness of ecological sustainability.

Conclusions: The study underscores the potential of integrating traditional ecological knowledge with modern conservation strategies. Cultural traditions, such as Cantonese Opera and agricultural rituals, not only preserve biodiversity but also provide a framework for sustainable resource management. These findings highlight the importance of protecting and revitalizing cultural practices to ensure both cultural and ecological resilience in the face of global challenges.

Background: Ethnobiological studies at local scales have shown that knowledge of medicinal species tends to decrease as socioeconomic status and the extent of human-modified landscapes increase. However, it remains largely unknown whether these same factors can predict knowledge of useful species at broader scales and whether their interaction might create scenarios that enhance knowledge of medicinal species.

Methods: To address this, we tested whether knowledge of woody medicinal species-measured as the number of species known-is influenced by socioeconomic status, human-modified landscapes, and their interaction. We compiled and curated data on woody medicinal species from a systematic review encompassing diverse communities across the Caatinga region in North-east Brazil. Using the locations of these communities, we extracted data on socioeconomic status (measured by the Human Development Index, HDI) and human-modified landscapes (quantified as the percentage of forest loss).

Results: Our results indicate that forest loss reduces the knowledge of medicinal woody species among Indigenous People and Local Communities. The interaction between human-modified landscapes and socioeconomic status revealed a significant nonlinear relationship, with different combinations yielding varying levels of knowledge about woody medicinal species. Interestingly, socioeconomic status alone does not appear to influence this knowledge. These findings underscore that the processes shaping knowledge of medicinal species differ across scales and suggest the existence of yet unidentified emergent properties that influence medicinal species knowledge at broader scales.

Conclusion: The conversion of habitats for anthropogenic use poses a significant risk to the well-being of these populations, as it reduces the availability of species used for prophylactic purposes. In contrast, the cultural traditions of Indigenous People and Local Communities, along with the implementation of regional public policies, may explain why socioeconomic status does not affect local knowledge. Moreover, our study highlights that the processes influencing knowledge of medicinal species at broader scales are not simply the aggregation of local-scale observations. Finally, we propose strategies to advance the field of macroethnobiology.

Background: Laji-He is a traditional rice-based snack from the Beibu Gulf region in southern China. In the Beibu Gulf region, "Laji-He" (literally "garbage He") signifies the removal of toxins from the body, making it a truly "green" food. Laji-He holds essential cultural and medicinal value, incorporating various medicinal plants into its preparation. Despite its local importance, there is limited scientific documentation on the ethnobotanical properties and cultural relevance of the plants used. This study aims to analyze the medicinal plant used in Laji-He and its implication in human medicine.

Methods: Ethnobotanical surveys and interviews were conducted in the Beibu Gulf region, covering local markets and communities. Voucher specimens were collected and identified for each plant collected, using botanical references, while the relative frequency of citation index was used to assess the cultural importance of each plant. Additionally, the medicinal properties of these plants were categorized based on traditional Chinese medicinal theory and modern pharmacological literature. A detailed review of historical texts and local chronicles was also performed to trace the historical development and cultural changes of Laji-He.

Results: A total of 63 medicinal plants from 36 families and 53 genera were documented, with Rubiaceae, Fabaceae, and Lamiaceae being the most frequently represented families. The most commonly used plants, such as Paederia foetida, Piper sarmentosum, Houttuynia cordata, Centella asiatica, and Morus alba, were primarily utilized for their heat-clearing, detoxifying, and wind-dampness expelling properties. Laji-He serves as a symbol of cultural identity and community cohesion, particularly during traditional festivals and family gatherings, reinforcing collective memory and local heritage.

Conclusions: Laji-He is a traditional functional snack, with the plants used in its preparation serving as both food and medicine. Preserving and promoting the culture of Laji-He can contribute to enhancing food security and sovereignty at both the local and national levels.

Background: Homegardens (HGs) are well-time-honored traditional land use systems in small plots of land with purposely designed intricate structure and a mixture of planted vascular plants (VPs) for different purposes. Hence, the present study was initiated to investigate the ethnobotanical information of vascular plants of homegardens and their use, conservation and management practice by the people of Dawuro in southwestern Ethiopia.

Methods: A total of 162 farmer informants were selected and interviewed within a distance of < 2 km, 2-4 km and > 4 km between the natural forest and homegardens, and 0.8-1 km between the homegardens. Quadrats of three 5 m × 10 m were laid (except front yard) around each living houses. Shannon-Wiener diversity index was used for analysis of diversity.

Results: There were 345 vascular plants in the homegardens distributed in 252 genera and 79 families. The most frequently recorded plant families were Fabaceae with 38 (11%), Asteraceae 33 (10%), and Lamiaceae 26 (7.5%). The species richness recorded per homegardens ranged from 13 to 59. Ensete ventricosum, Persea americana, Colocosia esculenta, Coffea arabica, Solanum capsicoides, and Ocimum basilicum were the most frequently occurred species. The homegarden was enset-based agrobiodiversity system providing food, medicine and other uses where the highest, 290 species were for medicine. Men are responsible for planting and propagating large-sized plant species in the homegardens, while small-sized were managed by women and children. The α-diversity (H') ranged from 1.4 to 3.4 and the gamma diversity was 4.2. Culture has positive effect on diversity however, the diversity of species is affected by distance from natural forest (x² = 14.825, df = 4, p = 0.005) at P < 0.05 level.

Conclusion: Awareness raising designed and executed by farmer experts and researchers focusing on managing homegarden is necessary to fill the observed gaps in knowledge and attitude of the new generation. The enset-based homegarden management knowledge and practice as well as avoiding the diseases and other constraints of enset should be given attention. Furthermore, decisions on avoiding the growth and management of invasive exotic plant species like eucalyptus tree in the homegardens have to be made.

In this essay, we will present arguments for a negative answer to the debate question: "Is publishing ethnobiology data respectful of Indigenous and Local Knowledge holders' rights?" We recognize that ethnobiological research has advanced in recognizing the rights of Indigenous Peoples and Local Communities (IPLC), but we believe that we still have a long way to go in deconstructing colonialism in ethnobiology. In order to be truly respectful, ethnobiologists need to collaborate with IPLC to achieve an ethical science with equity between knowledge systems, fostering the co-production of knowledge from an intercultural science perspective. This essay was written by a group of Brazilian scientists, both IPLC and non-IPLC, and reflects a perspective of the academic universe seen from the place we are, in this multicultural and imbalanced world.

This analysis explores the food local knowledge of the Romani people in Italy, one of the most significant and historically marginalised ethnic groups in Europe. Despite their centuries-long presence across European countries, the Romani community's culinary and herbal practices have often been overlooked. A preliminary study on Romani domestic food and home (plant) remedies was conducted via 106 interviews in Turin, Rome, and Naples during the past fifteen years among urban Romani community members (who migrated to Italy from Romania and Serbia approximately three decades ago). By examining Romani's local food knowledge systems, this research highlights the importance of food ritual practices for preserving identity, fostering resilience, and bridging cultural divides; however, the data also show the plastic adaptability of Romani practices. Most quoted herbal items overlap the ones of the Balkan cultures where they lived together for centuries (Romanians and Serbs). The presented preliminary data insights into how the Romani diaspora in Italy has navigated cultural, economic, and social challenges through sophisticated mimicry and constant adaptation to new environments and cultures. Further understanding the Romani food ecological perceptions and ethnobotanical knowledge may be essential for improving social cohesion, challenging stereotypes, recognising the community's valuable contributions to European cultural diversity and, in general, building a more inclusive ethnobiology.