Journal of Ethnobiology and Ethnomedicine最新文献

Background: Urban markets serve as crucial centres for trading traditional medicinal plants, yet there is limited research on the diversity, geographic origins, and socio-economic contributions of these plants. Therefore, this study aimed at understanding the species composition and diversity, conservation status, and economic importance of medicinal plants in urban markets of Harare, Zimbabwe, to provide insights into their sustainability and cultural significance.

Methods: This study surveyed medicinal plant vendors in three major urban markets in Harare, Mbare, Highfield, and the Central Business District (CBD) in 2019 over a period of three months. Data were collected through semi-structured questionnaires to inventory medicinal plant species, document vendors' districts of origin, and assess harvesting practices. Species diversity was analysed using Shannon-Wiener and Simpson diversity indices, while Non-metric Multidimensional Scaling (NMDS) was used to compare species composition across markets. The informant consensus factor (ICF) was calculated to determine the level of agreement among vendors on the medicinal use of plant species.

Results: A total of 64 medicinal plant species were identified, with Fabaceae being the most represented family. Sixty-one species were in the least concern IUCN Red List category. Key species with high use reports included Entada goetzei (62), Cassia abbreviata (58), Pterocarpus angolensis (40), and Albizia anthelmintica (31). Roots were the most sold plant part, followed by bark and leaves. Mbare exhibited the highest species richness (54), followed by Highfield (34), while the CBD recorded the lowest richness (23). Non-metric Multidimensional Scaling (NMDS) analysis revealed distinct differences in species composition among the three markets (R = 0.492), with Highfield displaying a unique suit of medicinal plant species. Vendors primarily originated and sourced their medicinal plants from eastern Zimbabwe, particularly Chipinge, highlighting a strong link between plant sourcing and geographic origin. The ICF was highest for gastrointestinal disorders (0.807), women's health (0.778), sexually transmitted infections (0.746), and labour-related ailments (0.842). Medicinal plant trade contributed significantly to vendors' livelihoods, with monthly incomes ranging from US$150 to $300.

Conclusion: This study underscores the high diversity of medicinal plants and their socio-economic importance in Harare's urban markets. This shows that traditional medicine is still considered important in primary health care in the city of Harare. However, the reliance on distant districts (~ ≥ 100 km) for plant sourcing raises concerns about the possibility of unknowingly overharvesting.

Background: The bush banana (Uvaria chamae P. Beauv.) is a wild edible fruit, but its population has declined recently in Benin. This study assessed the traditional knowledge and use of U. chamae, along with the key factors relevant to its conservation and sustainable management. The study reports (i) traditional knowledge and effective use of the species by local communities in relation to socioeconomic factors, (ii) local perceptions of threats to U. chamae, and (iii) conservation strategies suggested by local communities to ensure its sustainable use and management in Benin.

Methods: This study was carried out in the Guineo-Congolian and Sudano-Guinean zones of Benin where the species occurs. The data were collected from June to December 2021. The study sites were selected based on the occurrence and geographical distribution of U. chamae, while taking into account the representativeness of the diversity of sociolinguistic groups in the overall sample. Semi-structured questionnaires were administered to 434 respondents belonging to 15 sociolinguistic groups living in the phytodistricts of U. chamae distribution. The relative frequency of citation of the different uses was analyzed in relation to the socioeconomic attributes of the respondents. A principal component analysis was performed to highlight the relationships between the different uses and the sociolinguistic groups. Finally, a linear model was used to assess the effects of the sociocultural factors of the respondents on the use values of U. chamae.

Results: A total of 71 traditional use categories were identified for U. chamae, sixty of which were used by the respondents. Women and elderly members of the Fon, Aïzo and Mahi sociolinguistic groups, particularly those involved in traditional medicine and living in the phytodistrict of Plateau, were the primary users of U. chamae. The main use categories, summarized from all the respondents, were medicinal (97%), food (84.10%), magico-religious (52.92%), firewood (25.52%), and material for handicrafts (7.30%). The most valued plant parts were roots, fruits, leaves, and branches. The main threats to U. chamae are largely due to human activities rather than climatic factors.

Conclusion: This study revealed that U. chamae is a multipurpose shrub, mainly used in traditional medicine and as a food source. There is little consensus among local people about its medicinal uses. Investigating the nutritional, biochemical, and toxicological properties of U. chamae extracts could help to verify the claims attributed to the plant. Local communities suggested the promotion of home and botanical gardens as the main conservation measures to ensure the sustainable use and management of U. chamae in Benin.

Background: Ethiopia is home to a rich diversity of traditional knowledge and practices, including the use of medicinal plants for healthcare. This study investigates the ethnobotanical knowledge and use of medicinal plants among communities residing near the Wejig-Mahgo-Waren Massif Forest in Southern Tigray, Ethiopia, and compares these findings with the broader Ethiopian ethnobotanical database.

Methods: Data were collected through semi-structured interviews with 309 randomly selected informants and 30 key informants. Ethnobotanical analytical tools, including preference ranking, informant consensus factor (ICF), and fidelity level (FL), were employed. A comparative analysis was conducted with the Ethiopian ethnobotanical database to assess novel reports and commonalities across regions.

Results: Fifty-two plant species were documented for treating human and livestock ailments. The study revealed significant differences in medicinal plant knowledge among social groups, with men, older individuals, and illiterate informants demonstrating greater knowledge. A comparative analysis with the Ethiopian ethnobotanical database highlighted both commonalities and unique uses of medicinal plants in the study area. The study shares a 51.6% similarity index with previous Ethiopian ethnobotanical studies. However, livestock medicinal plant similarity is low (7.9%), indicating highly localized ethnoveterinary practices. Dermatological diseases scored the highest ICF value (0.98), and Verbascum sinaiticum had the highest FL (96.15%).

Conclusion: The study underscores the critical role of the Wejig-Mahgo-Waren Massif Forest in supporting traditional medical practices. The findings highlight the need for conservation and scientific validation of these medicinal plants to ensure their sustainability and benefits for future generations. The comparative analysis provides valuable insights into the ethnobotanical practices across Ethiopia, emphasizing the importance of cross-cultural interpretations in ethnobotanical research.

Background: Zootherapy is the treatment of human and livestock ailments using medicines derived from animals and their products. The objective of this review paper was to compile and document ethnozoological knowledge on traditional medicinal animals used to treat various human and livestock ailments, along with the associated indigenous knowledge from different parts of Ethiopia.

Methods: Scientific databases were employed to conduct an exhaustive systematic search of published articles in the English language. A collection of 21 articles focused on animals and their by-products utilized in Ethiopian traditional medicine was compiled from accessible international online databases like Scopus, Web of Science, Google Scholar, PubMed, Research Gate, and various journal Web sites.

Results: According to the sources, a total 112 animal species used to treat 167 different ailments were identified. Among these, mammals are the most frequently used, followed by birds, arthropods, and reptiles. Most remedies are sourced from wild animals, with treatments for serious diseases, including HIV/AIDS and cancer, being reported. The most commonly used animal parts for medicine preparation are meat and fat, followed by internal organs, with cooking being the predominant preparation method.

Conclusion: The medicinal use of animals is under threat due to illegal hunting and deforestation. The Ethiopian people possess rich indigenous knowledge of animal-based traditional medicine. To ensure the sustainable use of medicinal animals and support the development of modern medicine, further comprehensive ethnozoological research is urgently needed.

Background: Globalisation, urbanisation, and modernisation all influence traditional knowledge. More specifically, the introduction of exotic plants, historical policies, stigma attached to consuming wild edible plants (WEPs), changes in lifestyles, and environmental factors are reshaping peoples' uses and knowledge of WEPs. This study assessed the relationship between ethnobotanical knowledge and consumption of WEPs in rural villages in the Polokwane and Aganang local municipalities, Limpopo Province, South Africa.

Methods: This study was conducted in four villages in the Limpopo Province, South Africa, between May 2018 and June 2019. Data about WEPs were collected using a household survey questionnaire administered to a total of 120 participants stratified by age and gender. Additionally, a free list of WEP species known by participants was collected as well as data on the traditional uses of each species.

Results: We found that WEPs are generally well-known in the area, as participants listed an average of 17.7 ± 5.0 (8.4 ± 2.4 wild fruit species) and (9.3 ± 2.6 wild vegetable species). There was a significant difference between the number of species listed by age group, with the elderly listing a higher mean number of species (9.3 ± 2.6) compared to adults (8.1 ± 2.5) and the youth (7.8 ± 1.7). Vangueria infausta, Sclerocarya birrea subsp. caffra, Ximenia caffra, Amaranthus retroflexus, Citrullus lanatus, and Cleome gynandra were among the most listed species. There was a positive correlation between knowledge of WEPs and consumption rates. Most of the knowledge about WEPs was learnt from a family member (89%), own observation (86%), and a village elder (75%). This knowledge was mostly acquired from childhood through oral tradition (63%), through participation (21%), and consumption (12%).

Conclusions: Future preservation of WEPs knowledge could be encouraged by formalising indigenous knowledge in the education system and promoting WEPs in the media.

Background: The predominance of agropastoral activities in the Brazilian semiarid region is an important factor for human populations to continue using medicinal plants in ethnoveterinary medicine. Thus, we sought to document the Caatinga plants known for treating diseases in ethnoveterinary medicine and to evaluate the useful redundancy of diseases indicated by local populations in the Cariris Velhos region, state of Paraíba, in the Brazilian semiarid region.

Methods: Questionnaires with semi-structured forms were applied in rural communities in the Brazilian Caatinga region. A total of 120 people were interviewed using the snowball technique.

Results: Fabaceae, Euphorbiaceae and Rubiaceae were the families that obtained the highest number of citations. Heliotropium indicum was the species most cited by the local population. The stem bark and the leaves were the most cited parts used of the plants. Using the bark juice was the most prominent method in preparing the medicinal remedies. The disease which presented the greatest degree of utility redundancy was inflammation and the one with the least redundancy was fracture.

Conclusion: A study on the use of medicinal plants by ethnoveterinary medicine in a region with a high incidence of agricultural and pastoral activities helps to preserve living knowledge.

The use of animals for zootherapeutic purposes has been reported worldwide, and with the patronage of complementary and alternative medicines being on the ascendency, the trade and use of animal parts will only escalate. Many more of these animals used in traditional medicine will be pushed to extinction if policies for their sustainable use and conservation are not formulated. There have been studies across the world which assessed the trade and use of animals in traditional medicine including Ghana. However, all previous Ghanaian studies were conducted in a few specific cities. It therefore makes it imperative for a nationwide study which would provide more comprehensive information on the trade and use of animals in traditional medicine and its conservation implications. Using direct observation and semi-structured questionnaires, data were collected from 133 vendors of animal parts used in traditional medicines in 48 markets located across all 16 administrative regions of Ghana. Analysis of the data showed that the trade in wild animal parts for traditional medicine was more prevalent in the urban centres of Ghana. Overall, 75 identifiable animal species were traded on Ghanaian traditional medicine markets. Using their relative frequency of citation values, chameleons (Chamaeleo spp.; 0.81), lions (Panthera leo; 0.81) and the West African crocodile (Crocodylus suchus; 0.67) were the most commonly traded animals in Ghana. Majority of the vendors (59.1%) indicated that their clients use the animal parts for medicinal purposes mainly for skin diseases, epilepsy and fractures, while clients of 28.2% of the vendors use the animal parts for spiritual or mystical purposes, such as protection against spiritual attacks, spiritual healing and money rituals. Up to 54.2% of the animals were classified as Least Concern by IUCN, 14.7% were threatened, with 51.2% of CITES-listed ones experiencing a decreasing population trend. This study also found that 68.5% of the traded animal species are not listed on CITES, but among those listed, 69.6% are classified under Appendix II. Considering the level of representation of animals of conservation concerns, the harvesting and trade of animal parts for traditional medicine must be regulated. This call is even more urgent since 40.0% of the top ten traded animals are mammals; a class of animals with long gestation periods and are not prolific breeders.

The scientific accuracy of ethnobotanical study has significantly grown in the past decades due to the adoption of quantitative methods, mainly represented by indices. These quantitative approaches can provide data amenable to hypothesis testing, statistical validation, and comparative analysis. Plenty of indices are applied nowadays in ethnobotany. However, none of the previously developed indices have argued for comparing general ethnobotanical knowledge between two or more human groups. Hence, this study seeks to cover this methodological gap and proposes a novel index that will provide ethnobotanists with a tangible number representing the general ethnobotanical knowledge of a specific human group. The proposed index will enable researchers in the field to compare ethnobotanical knowledge of two or more ethnic/ religious/ cultural groups; it will also be possible to conduct a comparison within the same group, such as comparing two distanced time periods, genders, and/or age groups. The index complexly employs several factors that can be critical when assessing ethnobotanical knowledge (e.g. total number of species reported by all participants in a particular group, mean number of species reported per participant in a particular group, and mean number of citations per species in a particular group). The index is designed to be mainly used in ethnobotany; however, it is also usable in ethnobiology and may be applicable in other studies related to traditional knowledge assessment.

Background: Understanding cultural perceptions of illness is crucial for effective healthcare delivery. This study examines the ethnomedical concept of ikirimi, a culturally recognized illness in Rwanda characterized by perceived uvula abnormalities, and its traditional management through uvulectomy. This study explores the cultural understanding of ikirimi, its perceived causes, symptoms, and treatments, as well as barriers to integrating modern healthcare.

Methods: An exploratory qualitative approach was employed, involving in-depth semi-structured interviews with eight participants: traditional healers, individuals who underwent traditional uvulectomy, and healthcare providers. A grounded theory approach which analyzes data in systematic manner to generate new theories was applied, with coding conducted in English after initial transcription and analysis in Ikinyarwanda to preserve Indigenous concepts.

Results: Participants described ikirimi as an illness affecting the uvula (named as akamironko or akamirabugari or agashondabugari in Ikinyarwanda), characterized by swelling, elongation, and pus-like discoloration. Reported symptoms included fever, difficulty swallowing, coughing, and weakness, with children identified as the most affected group. Traditional healers diagnosed ikirimi through visual inspection of uvular morphology and movement and treated it by cutting the affected part of uvula and is known as guca Ikirimi 'traditional uvulectomy'. Barriers to integrating modern healthcare included skepticism about biomedical care, judgmental attitudes from providers, and communication gaps. Despite the prevalence of ikirimi, its biomedical correlates remain unclear, though participants associated it with severe throat illnesses such as tonsillopharyngitis.

Conclusion: The findings highlight ikirimi as a socially constructed illness with deep cultural roots, significant health implications, and persistent barriers to modern healthcare. Addressing these barriers requires culturally sensitive approaches that integrate Indigenous knowledge with biomedical practices. Future research should explore the biomedical correlates of ikirimi and foster collaboration between traditional and modern healthcare systems to improve patient outcomes.

Background: Mexico is one of the countries with the highest cultural, biological, and agrobiological diversity. However, an accelerated process of ancestral knowledge loss, related to the management of agrobiodiversity, native seeds, and other edible plant species management is affecting food sovereignty. This process of knowledge loss was documented at the Ñäñho region, of southern Querétaro, where our study took place. Our objective was to document the diversity of edible plant diversity, management, and use as well as the agroecosystems from which they are obtained.

Methods: Semi-structured interviews were conducted over 2 years (2021-2023) with 50 informants selected through a snowball sampling. Informal interviews and participant observations were also used with these and other people from the same community. Herbarium specimens and seed accessions were collected and photographed.

Results: In total, 119 edible plant species were identified. The richest families were Solanaceae, Rosaceae, Cactaceae, and Asteraceae. The edible species occur in 11 agroecosystems with 58.6% of the species native to Mexico, and 41.4% introduced. The orchard, rustic greenhouse, house "milpa," mountain hill, and backyard, have the highest species diversity. The main management types were sowing and gathering plants. Eighty-five plant names were recorded in the Hñäñho language. The plant parts used were fruits (60.5%) and stems (46.2%). The gastronomic categories with the highest species percentage were stews, beverages, and refreshments, while the highest species number used in the gastronomic categories were cacti stalks or "nopales" (Opuntia spp.), maize (Zea mays), and amaranth (Amaranthus spp.).

Conclusions: The records in Southern Querétaro of edible plants and agroecosystems diversity were high. The plants, local knowledge documentation, and species management provide the basis for promoting projects focused on the Ñäñho biocultural wealth. Efforts are needed to encourage the least represented regional species. Community development programs are needed for food security and sovereignty; these are based on the local biocultural resources.