Journal of Ethnobiology and Ethnomedicine最新文献

Background: Immediate Care (IC) refers to the basic and urgent treatment given to the patient to reduce the health risks and seriousness. Due to the large number of rural populations and limited access to modern health care in Nepal, herbal medicines are extensively used for immediate care and long-term treatments. The present review aims to systematically document and analyze the medicinal plants used by indigenous communities as IC in Nepal.

Methods: The selection of literature has followed the PRISMA guidelines. To review the literature, we have identified 15 health conditions that need immediate care. Key plant species associated with particular health condition was identified using Fidelity Level (FL) and principal component analysis (PCA). Moreover, the Botanical Ethnoknowledge Index (BEI) was calculated to compare the ethnomedicinal knowledge of 23 ethnic communities residing across the country.

Results: In total, 559 species under 411 genera and 149 families were found to be used for immediate health care. Tharu was the most knowledgeable community regarding the use of IC, with the highest BEI value. Cuts and wounds were found to be the most prevalent health condition, followed by fractures, bites/stings and burns. Similarly, we also identified key plant species for each health condition, plant parts, and highly preferred preparation mode in such treatments.

Conclusion: The present review has compiled valuable traditional herbal knowledge among several ethnic communities of Nepal on IC, which needs to be preserved, and value added through phyto-pharmacological studies. This study is not only useful in compiling valuable ethnomedicinal knowledge, but also provides insights into the strategy to minimize the health risks of patients in remote areas, where modern health facilities are inaccessible.

Wild edible plants are important resources for dietary diversity and health worldwide. However, little is known about the selection process of these species for health and nutrition by human communities. We employed negative binomial, Poisson models, and Bayesian approaches to test for a non-random selection of wild edible plants among the Tibetan and Naxi people in Northwest Yunnan, China, and explore biocultural drivers of plant selection process by comparing the similarity and differences of the two cultural groups. Our results support the non-random plant selection theory. 418 (94 families, 226 genera) wild edible species of the 7365 (208 families, 1379 genera) naturally occurring plant species in the study area are used by Tibetan and/or Naxi people. Six families, 16 genera, and 17 species were preferred by both groups, while considerable heterogeneity remains. Ecological and cultural traits are equally important for shaping plant selection process of the two cultural groups; shared plant selection preferences may associate with common nutritional needs and cultural exchanges, while the differences may result from adaptation to particular environments and cultural preferences. It is worth further testing whether socio-cultural or ecological traits are the main drivers for plant selection of various cultural groups living in northwest Yunnan.

In the face of accelerating environmental and socio-political changes, there is value in expanding the temporal scope of ethnobiology to more actively engage with the future. This perspective explores the potential of a forward-looking ethnobiology that incorporates methods from Futures Studies to co-envision and co-produce sustainable biocultural futures in partnership with Indigenous Peoples and local communities. We highlight different methods and tools that can be repurposed to create inclusive, transdisciplinary spaces for community-led imagination, experimentation, and learning. By embedding futures thinking into the fabric of ethnobiological practice, the discipline can further enrich its longstanding role in fostering biocultural resilience. We argue that the time has come not only to imagine the future of ethnobiology, but to actively co-create it through culturally grounded, future-oriented, and ethically engaged methodologies. This shift repositions ethnobiology as a central force in advancing just and sustainable pathways.

Background: The Tripuri people possess a rich cultural heritage, a deep-rooted tradition, and extensive knowledge of medicinal plants. However, their medicinal knowledge remains poorly documented. Therefore, this study aims to comprehensively report their ethnomedicinal knowledge with the following objectives: (1) exploring the relationship between socio-demographics and familiarity with traditional medicinal plants using statistical analysis, (2) creating a comprehensive record of the medicinal properties and applications of plants used by the Tripuri people, (3) identifying key indicator species utilized in the fringe villages of three contiguous reserve forests using multivariate statistical analysis, (4) examining the diversity and application methods of medicinal plants in contiguous reserve forests, and (5) consensus among informants regarding the use of medicinal plants for the management of diseases prevalent in the study area.

Methods: From 2024 to 2025, 200 respondents (n = 200), comprising traditional healers, farmers, traders, housewives, and employees aged 30-99, were interviewed via snowball sampling. Data collection involved observation, a semi-structured questionnaire, and individual interviews, followed by statistical analysis. Multivariate analysis identified key indicator species used by Tripuri people, and the information consensus factor (ICF) was also evaluated.

Results: A total of 105 plant species belonging to 53 families were documented, with leaves being the most commonly used plant part. Poultice and infusion were the primary application methods. Moreover, a comparison with previous works on novel reports, commonalities, and their cultural interpretations revealed the highest Jaccard index (JI) value of 10.65 from Barpeta District in Assam. In contrast, the lowest JI value of 1.15 was recorded from the Gingee Hills in Tamil Nadu. Additionally, most indicator species were found in the fringe villages of the Deo Reserve Forest (DRF). Notably, the ICF of 1 was recorded for disease categories related to pregnancy and childbirth, while other categories showed ICF values ranging from 0.97 to 0.98.

Conclusion: The present study reflects their extensive knowledge of medicinal plants, cultural beliefs, and their deep connection with nature. Traditional healers play a crucial role in conserving these medicinal plants. However, young people are gradually shifting away from traditional medical practices.

Background: The traditional boat-shaped houses of the Li people on Hainan Island, China, reflect centuries of ecological adaptation to the tropical rainforest. These vernacular dwellings are now threatened by rural depopulation and rapid modernization. We explore the ecological function, material use, and cultural value of the boat-shaped houses of the Li people and support their nomination as a site of UNESCO World Natural and Cultural Heritage.

Methods: We combined ethnobotanical surveys, environmental measurements, and literature analysis to evaluate plant-based construction, house-environment interactions, and traditional knowledge.

Results: The study identified four types of traditional boat-shaped houses of the Li people on Hainan Island, constructed using 26 plant species across 13 families. Environmental monitoring showed that in natural conditions, boat-shaped houses had lower indoor air temperatures (by 1.3 °C in Chubao Village), reduced relatively humidity (by 7.3% in Baicha Village), and significantly lower wet bulb globe temperatures (by 9.6 °C in Baicha Village), compared to modern brick houses. Boat-shaped houses thus provided a more thermally comfortable environment than modern brick houses, particularly during the dry season. The results emphasize the green, low-carbon construction cycle of boat-shaped houses and highlight the urgent need to conserve this ecologically sustainable traditional knowledge system.

Conclusions: Li boat-shaped houses demonstrate a low-carbon, climate-adaptive building system rooted in indigenous knowledge. Their preservation offers critical insights for sustainable design and biocultural conservation in tropical regions.

Background: This study explores the profound links between rituals and native trees in Guji society, focusing on their symbolic, cosmological, and socio-spiritual significance in the Gadaa system.

Methods: Employing interviews, transect walks, and focus group discussions, data were collected from 43 purposively and snowball-sampled participants, including Gadaa leaders, elders, women, youth, and cultural experts. The analysis was conducted through thematic analysis and qualitative description.

The findings: The findings reveal that native trees-such as Euphorbia candelabrum var. bilocularis (Hadaammaa), Ficus vasta Forssk (Qilxaa), Vachellia horrida subsp. Benadirensis (Hurbuu), Afrocarpus gracilior (Birbissa), and Olea europaea subsp. africana (Ejersaa)-are sacred entities central to rituals like supplication and ancestral commemoration, embodying ecological and cultural harmony as eco-cultural synergy. These trees are protected through taboos and customary rules, reflecting a belief system that personifies them as divine gifts essential for the prosperity and resilience of people. However, deforestation, agricultural expansion, and cultural erosion threaten this eco-cultural synergy. Despite challenges, the Guji employ adaptive strategies, including replanting sacred trees and restorative rituals.

Conclusion: The culturally constructed and symbolically validated connections between rituals and trees-forming an eco-cultural synergy-serve as a testament to a society's harmonious relationship with nature, where local belief systems and ecology coalesce into sustainable coexistence. Preserving these links underpins the conservation of trees as biocultural diversity hotspots and sustains cultural practices. Thus, there should be implementation of integrated conservation measures that address both ecological and cultural dimensions of native trees. This approach should prioritize community engagement, policy reinforcement, and sustainable practices to preserve the biocultural diversity of Guji society against the pressures of modernity.