Journal of Ethnobiology and Ethnomedicine最新文献

In many rural regions of Ethiopia, traditional bone-setting remains a key form of healthcare, especially where formal medical services are scarce or inaccessible. Although deeply rooted in cultural practice, it is often dismissed in biomedical discourse due to its informal and non-scientific methods. This study investigates the lived experiences, knowledge systems, and treatment practices of traditional bone setters in Kelala Woreda, South Wollo Zone, within the Amhara Regional State. Using ethnographic methods, including participant observation and semi-structured interviews, the research captures how traditional knowledge is passed down through generations and explores the motivations behind patients' continued reliance on bone setters over modern medical alternatives. The findings indicate that this form of healing is more than a medical intervention; it is a socially and spiritually grounded practice that fosters community trust and cohesion. Furthermore, the research highlights a lack of scholarly and policy attention to the anthropological significance of these practices. By offering a nuanced understanding of traditional bone-setting from a cultural perspective, this study calls for a more integrated approach to health systems that recognizes and respects indigenous healing methods.

Background: This study documents the indigenous medicinal knowledge of the Ongota/Birale people in Hinchete Kebele (county) of Benna Tsemay Woreda (district), South Omo Zone, Ethiopia whose language is endangered, with only six speakers remaining. With their language endangered, documenting their heritage of ethnomedicine is necessary. The study was conducted from January 2023 to February 2024.

Methods: Data were collected using in-depth interviews and focus group discussions with the remaining speakers, field observations, and medicinal plants specimen collection across 14 locations. The data were translated, transcribed, coded, and thematized. Thematic analysis was applied for identifying recurring themes and patterns in the data and interpreting. Frequency analysis was used for some quantifiable data.

Results: Ninety-eight sources were cataloged in this study including 31 plant taxa, 8 animal derivatives, 4 minerals, and 3 other materials. Thirty-seven distinct human health problems/Roosaa/ were treated by these. Solanaceae is the most frequently used plant family closely followed by Burseraceae and Tiliaceae. Herbs comprised the largest proportion (38.7%) of the identified medicinal plant species, followed by shrubs (25.8%), trees (22.58%), and climbers (12.9%). 83.87% were harvested from wild areas (natural forest) and 16.13% from home gardens. Grinding and crushing constituted (70%) as the dominant preparation method. The most common routes of administration are dermal (51.35%) and oral (35.13%). Animal-based products (milk, butter, honey, spleen, fat, blood), traditional drinks ('areke' and 'boordee'), and minerals (red soil, the salt mineral 'megaaddoo,' common salt, and copper) were also used. The most frequent therapies reported are cauterization (33.3%), bloodletting (33.3%), massage (22.2%), and acupressure (11.1%). From the 26 medicinal plants that grow in the study area, 7 i.e., Ocimum americanum, Acalypha fruticosa, Corchorus tridens, Adenium obesum, Terminalia brownii, Boswellia neglecta, and Sansevieria ehrenbergii were not reported for similar uses previously. Pharmacological studies have not yet been reported for 12 of the 26 medicinal plants against the causative agents of the diseases they reported.

Conclusion: The Birale/Ongota have rich indigenous medicinal knowledge and therapeutic practices that have been maintaining their health. However, due to threats by environmental challenges and the endangerment of their language and culture, further research on ways of conserving their biodiversity and indigenous livelihoods, preserving their medicinal plants, finding the active ingredients in them, and integrating their indigenous healthcare system with the modern are required.

Reconsidering the relationship between humans and more-than-human beings amid global crises has brought reciprocity practices between people and biodiversity to the forefront. We examine social-ecological reciprocity practices within Indigenous territories and their direct connection to biocultural memory. Specifically, we explore the Mapuche practice of trafkintu in the Andean zone of Wallmapu, La Araucanía region of southern Chile. Using a mixed-methods framework, from a relational perspective, we integrate spatial analysis of a seed exchange network involving 80 local farmers, with an ethnographic and collaborative phase with 12 Mapuche women-who are part of this network-over three years. We found that social-ecological reciprocity practices-like those in the trafkintu-are constitutive of a biocultural memory. This biocultural memory has been vital for sustaining and transforming social-ecological reciprocity practices amid colonial and neo-colonial pressures. We term this recursion the "memory of reciprocity." This provides key insights into how reciprocity manifests as a quality of complex social-ecological relationships, marked by mutual care among people, seeds, and other more-than-human beings. It also helps us understand how, amid the colonialism and dispossession endured by Indigenous peoples for centuries, reciprocity has been essential to survival and vindication.

Background: In the mountainous region of Kashmir, wild food plants (WFPs) are vital to traditional food systems and security. Ethnic communities possess rich foraging practices; however, current sociocultural and environmental impacts may affect the transmission of local plant knowledge among younger generations. This study explores traditional foraging practices and provides a cross-cultural analysis of five groups: Gujjar, Bakarwal, Lone, Syed, and Mughal. It investigates gender-based knowledge, intergenerational dynamics of local plant knowledge, and WFP knowledge among various age groups.

Methods: Data were collected from 191 informants through semi-structured interviews and focus group discussions from March to September 2024. Factor analysis was conducted to analyse perceived threats to WFPs, and a Venn diagram illustrating WFP consumption patterns across groups was created using OriginPro and R software.

Results: A total of 63 species were recorded, including 11 fungal species and 52 WFPs. The analysis revealed diverse consumption patterns, with the Gujjar group consuming the most at 59 species, while the Bakarwal group used only 20. Three distinct wild food plant-based ingredients not previously mentioned in the literature were identified: Lagotis cashmeriana (Bakarwal), Fagopyrum cymosum, and Armillaria mellea (Gujjar). The gender-based knowledge analysis shows that women possess more extensive knowledge about WFPs than men, as they frequently engage in harvesting, consuming, and preparing these plants. Participants aged 18-35 accounted for 21.99% of the knowledge and reported on 19 WFPs, primarily from the Gujjar and Bakarwal groups. Cultural transformation among communities has impacted the core body of knowledge, historically transmitted through storytelling during gatherings and events. However, sociocultural changes have affected social structures, impacting the sharing of traditional plant knowledge.

Conclusion: The commodification and mobility of food ingredients have altered local practices, particularly in preparing Dryopteris, Diplazium, Pteridium, and Morchella. Preserving biocultural heritage and promoting sustainable foraging practices can enhance economic growth, food security, and rural development by safeguarding plant knowledge and encouraging commercial cultivation.

Background: Traditional harvest of non-timber forest products (NTFP) offers an economic alternative to local communities by providing income without significantly altering current land use while reinforcing deeply rooted local knowledge. Analyzing NTFP value chains helps understand the actors, relationships, stages, and sustainability of these products. This study focuses on the piassava palm (Attalea funifera Martius), examining its value chain structure, social and economic indicators, and sustainability challenges.

Methods: Our study focused on communities in the Environmental Protection Areas of Pratigi and Tinharé-Boipeba in Bahia, Brazil. We examined five local communities involved in piassava harvesting, using semi-structured interviews and participant observation to gather data on actor roles, socioeconomic aspects, and sustainability issues, like economic vulnerabilities, social challenges, and environmental threats. Using a mixed-methods approach-combining semi-structured interviews, participant observation, and quantitative descriptive analysis-we investigated the roles of key actors, relationships, and threats within the piassava value chain. Findings were analyzed using content analysis and basic statistical measures to understand the social, environmental, and economic dimensions of sustainability.

Results: We observed diverse stages, actor roles, and final products in the piassava value chain, identifying three primary raw materials: fibers, leaves, and fruits. Four main stages were noted: harvest, transportation, fiber separation, and product sales, with ecotourism emerging as a potential stage in the value chain analyzed here. The piassava value chain's structure varies based on the materials and products involved, with key actors being harvest workers, partitioners, roofing artisans, and handicraft artisans. Respondents identified 20 threats to the piassava value chain, categorized into economic, social, and environmental issues, with the most cited being the scarcity of harvest workers, lack of interest among young people, and deforestation, respectively.

Conclusions: Our results suggest policy recommendations for reconciling social, economic, and ecological aspects. These include promoting community-based tourism as a complementary income source. Recognizing and disseminating piassava value chain outcomes as sociobiodiversity products, for example, strengthening legal and commercial frameworks to certify piassava products, or encouraging investment in local processing infrastructure to enhance value addition and market access. Finally, the results analyzed here underscore the importance of including local perspectives in discussions and highlight the need for further research to evaluate strategies for sustainable community forest management.

Background: Traditional medicine is integral to the culture of the Ndau ethnic group in Chipinge district, Zimbabwe. Traditional healers use a wide range of plant and animal products to treat various ailments, and there is need for documentation and sustainable practices to preserve these resources for future generations and pharmaceutical potential. This study was aimed at documenting the medicinal ethnobotanical and ethnozoological knowledge of traditional healers in Chipinge, identify the species used, and assess the role of traditional healing practices in supporting healers' livelihoods.

Methods: Between December 2018 and March 2019, data were collected from 22 traditional healers using semi-structured questionnaires focusing on medicinal species, their uses, harvesting or collection methods, and their socioeconomic impacts. Plant voucher specimens were identified at the National Herbarium of Zimbabwe (SRGH) in Harare, and identities of animal species were confirmed by participants through use of images in the Mammals of Southern Africa field guide. Informant consensus factor (ICF) and use reports (Nur) were calculated to assess agreement among healers.

Results: Majority of participants (73.0%) attributed their knowledge to ancestral callings, while 27.0% had received mentorship. A total of 63 plant species from 31 families were documented, with roots (38.0%) and bark (33.0%) being the most commonly used parts. Of the ten vertebrate species reported, nine were mammals and one was a reptile. Ninety-five percent of the healers reported the local unavailability of some medicinal plant species. For plant-based remedies, the highest ICF (0.67) was recorded for AIDS-related infections and ulcers, while STDs had the most use reports (87). For animal-based treatments, AIDS had the highest ICF (0.8), followed by STDs (0.6), which also had the most use reports (11). The high use of traditional remedies for STDs and AIDS may reflect issues of stigma, accessibility, and trust in conventional health care, underscoring the need for culturally sensitive health education and integrated care approaches. Monthly incomes ranged from US$150 to US$600, with most clients coming from low-income local communities.

Conclusion: This study highlights the rich ethnopharmacological knowledge in Chipinge while underscoring challenges such as overharvesting and socioeconomic vulnerability. Sustainable harvesting and formal recognition of healers through national bodies like the Zimbabwe National Traditional Healers Association (ZINATHA) are essential steps toward integrating traditional medicine into modern health care and preserving this vital cultural heritage.

Background: Wild and semi-wild edible plants (WSWEPs) play a critical role in sustaining rural livelihoods by contributing to food security, nutrition, traditional medicine, and cultural identity. In Yeki District, Sheka Zone, Southwest Ethiopia Region, Ethiopia, where diverse ethnic groups coexist, these plants remain integral to local diets and health practices. However, factors such as agricultural expansion and urbanization threaten their availability, highlighting the need for comprehensive ethnobotanical documentation and sustainable management.

Methods: This study employed a cross-sectional ethnobotanical survey conducted from November 2023 to August 2024 across five purposively selected kebeles. Data were collected through semi-structured interviews, focus group discussions, market surveys, and guided field walks involving 175 informants. Plant specimens were collected, identified, and documented following standard taxonomic references. Quantitative analyses, including preference ranking, direct matrix ranking, and statistical tests (t-tests, ANOVA), were applied to assess knowledge variations and threats.

Results: A total of 74 WSWEP species belonging to 34 families were identified, with herbs being the dominant growth form and fruits the most frequently used edible parts. Significant knowledge differences were observed based on gender, literacy, ethnicity, and informant experience. Agricultural expansion and urbanization were identified as the primary threats. Consumption modes varied, with 46% eaten raw and others (54%) prepared by boiling or cooking. Some plants required careful processing due to mild adverse effects reported during consumption.

Conclusion: WSWEPs in Yeki district are vital for nutrition, health, cultural heritage, and environmental sustainability. Conservation efforts, community education, and policy integration are essential to safeguard these resources. Further research into their nutritional and pharmacological potential could enhance their sustainable use and value.

Introduction: According to folklore, some plants are created by divine beings and holy persons, while others appear on earth through demonic intervention. It is commonly believed that plants of divine origin are "good" plants, useful to humans, while plants of devilish origin are "bad" and not useful.

Aim of the study: This article analyses folk beliefs regarding the origins of selected plants, identifies which of them are considered to have a divine origin and which a demonic one, and examines whether the perceived divine or demonic origin of a plant influences its usefulness or harmfulness to humans.

Methods: This article first compares folk beliefs regarding the origins of selected plants, identifies their divine and demonic origins, and then evaluates the characteristics of these plants (edible/inedible, desirable/undesirable in cultivation, used in folk medicine, used in rituals, blessed throughout the year, used in apotropaic practices, associated with the devil/used in black magic). The aim is to determine whether there are any correlations between these characteristics and the plants' divine or demonic origins.

Results and discussion: The analyses carried out have shown that a given plant's divine or devilish provenance does not determine its usefulness or lack thereof, because in popular folkloristic imagery about plants we can find many characteristics that "escape" the sharp division into "good" and "bad" plants. Plants whose origin in folk imagery is associated with the activity of divine agents are edible plants, desirable to man, commonly used in (annual and family) rituals and in folk medicine, while plants associated with the devil are plants that are often poisonous, harmful, dangerous, stinging and prickly, undesirable as crops and classified as weeds, representing a dwelling place for forces hostile to man on the one hand, yet used in an apotropaic capacity on the other. At the same time, "devilish" plants were sometimes eaten as famine food, blessed and used in folk medicine, while "divine" plants, treated as weeds, were considered the abode of demons and used in black magic.

Conclusion: The study shows that the divine or devilish provenance of plants can be interpreted as information about the source of a plant's power-either divine or devilish. The article provides new insights for research on the perception of plants in Polish folk culture and also helps to promote Polish ethnolinguistic studies within the international academic discourse.