Journal of Ethnobiology and Ethnomedicine最新文献

Background: India possesses immense faunal, floral, and cultural diversity that supports numerous ethnic communities relying on traditional medicine for primary healthcare. The Jhargram district, an underprivileged area in West Bengal, India, and part of the Chota Nagpur Plateau, is rich in biodiversity. This area is home to various ethnic communities that practice their own ethnobiological medicine. Despite this, there is a lack of documented use of animal-based traditional medicine in this region. This study aims to explore and document the use of animal parts/products for medicinal purposes among indigenous communities in Jhargram. A summary of the study is presented in the Graphical Abstract.

Method: The study was conducted in Jhargram district, West Bengal, India, from March 2023 to January 2024. A semi-structured questionnaire was used to conduct face-to-face interviews with 55 selected individuals (29 males and 26 females) to document the medicinal uses of animals in the traditional healthcare system. The questionnaire included queries about the local names of animals, modes of preparation, applications, and other ethnozoological details. The photographs were also recorded using a camera. The collected data were analyzed using a Microsoft Excel 2019; quantitative ethnobiological indices such as the informant consensus factor (ICF) and the degree of fidelity (FL) were calculated to assess the reliability and significance of the information provided by the respondents. Additionally, use value (UV), Jaccard index (JI), and frequency of citation (FC) were also calculated.

Result: This study recorded 57 species from 57 distinct genera across 47 families, used by ethnic communities in Jhargram addressing a wide range of ailments categorized into 14 groups. Birds accounted for the highest proportion (33%) of utilized species. Apis cerana exhibited the highest use value (UV = 5.69). Apis cerana and Homo sapiens sapiens recorded the highest fidelity levels (FL = 94.54%), indicating their critical roles in treating respiratory ailments and wound healing, respectively. Conversely, Dinopium benghalense had the lowest FL (FL = 3.63%), reported for kidney stone treatment. Four species, including Hydrophilus sp., demonstrated the lowest use value (UV = 1.00), suggesting their specialized or rare application in the community's ethnomedicinal practices. In terms of informant consensus, infectious diseases recorded the highest informant consensus factor (ICF = 1.00), followed closely by eye ailments (ICF = 0.99). Common preparation methods included cooking, boiling, roasting, and frying, with oral administration being the most frequently used method, followed by topical, inhalation and anal applications.

Conclusion: This study documents 57 species, including several novel species and their therapeutic uses, within the indigenous communities of Jhargram. It emphasizes th

Background: Traditional names of wild mushrooms have long served as crucial links between these organisms and humans. In Mexico, cultural groups traditionally use indigenous and Spanish names and have developed effective methods for classifying and naming mushrooms. This has allowed the suitable use of fungal resources and the transmission of ancestral knowledge regarding each species. The present study explores the folk taxonomy of wild mushrooms in communities belonging to the Chatino, Chontal, and Chinantec indigenous groups of Oaxaca, Mexico. The goal was to assess the origins and meanings of the mushroom names, their connections to local culture, and the similarities in folk taxonomy among indigenous groups to understand the dynamics of classification and assignment of names.

Methods: Between April and October 2022, 10% of the inhabitants in each community, including children, youth, adults, and elderly individuals, were interviewed to gather information related to their knowledge of wild mushrooms. Local translators assisted in analyzing the origins and meanings of mushroom names. Field trips to collect sporomes were conducted with community members. Regression analysis and analysis of covariance were performed to assess the use of traditional names among community members.

Results: A total of 43 indigenous names were recorded for 32 mushroom species. The Chatino people use 22 indigenous names for 23 species and refer to mushrooms as "Kía"; the Chontal group uses 15 names for 16 species, and the term for mushrooms is "Jlapilí"; the Chinantec group has six names for six mushroom species and uses the generic term "Naẗ." Indigenous names consist of a generic term for mushroom and a specific suffix. Since the mushroom names are assigned based on ecological, morphological, and cultural factors, similarities in their meanings can be observed among the communities. People's age is positively related to the number of indigenous mushroom names they use. Women use more Spanish names than men.

Conclusions: The variety of names used in each studied community underlines the relevance of wild mushrooms for these indigenous groups. They have developed a comprehensive folk taxonomy that enables them to effectively utilize fungal resources and ensure the transmission of traditional knowledge.

The publication of ethnobiological data raises crucial ethical questions regarding the rights of Indigenous Peoples and Local Communities (IPLC) and Afro-descendants and other Marginalized, Minority, or Minoritized Communities (AMMC). While ethnobiology as a discipline is rooted in ethical principles that emphasize respect and appreciation for these communities, the question remains: Is publishing ethnobiological data always respectful of knowledge holders' rights? This article argues that the answer is contingent on how research is conducted, how consent is obtained, and how data is handled and disseminated. We emphasize the need for a nuanced approach that goes beyond compliance with ethical guidelines and embraces the principles of epistemic justice, equitable benefit-sharing, and genuine co-production of knowledge. By distinguishing between raw traditional knowledge and ethnobiological data systematized within scientific paradigms, we highlight the potential risks of knowledge misappropriation and the epistemological implications of translating diverse knowledge systems into western scientific frameworks. We also discuss the limitations of Free, Prior, and Informed Consent (FPIC) as a safeguard and propose alternative strategies for ensuring IPLC and AMMC autonomy in the knowledge production process. Finally, we advocate for hybrid co-production of knowledge as a transformative approach to fostering equitable collaborations between researchers and communities. By embedding ethical considerations at every stage of the research process, we argue that ethnobiology can evolve into a discipline that actively contributes to social justice, sustainability, and the recognition of diverse epistemologies.

Background: Indigenous cropping systems were often developed with a focus on resilience. For example, farmers in many parts of the world have traditionally grown crop varietal mixtures to mitigate risks of crop failure due to drought, pests, and disease. However, crop varietal mixtures are threatened by policies encouraging farmers to plant homogenous, single-variety cropping systems, which are more vulnerable to increasing climate variability. Teff is one of the indigenous staple crops of Ethiopian origin cultivated throughout the country for multiple purposes. Farmers continue to cultivate diverse varieties of teff, as well as a varietal mixture known as SERGEGNA teff. We assessed farmers' knowledge and practices related to SERGEGNA teff in the northern highlands of Ethiopia to understand its advantages as well as threats to its continued use.

Methods: Research was conducted in six kebeles (sub-districts) of Kalu and Tehuledere districts of South Wollo Zone, Ethiopia, situated in warm moist lowlands and tepid and cool mid-highlands. Data were collected through structured surveys with 304 randomly sampled interviewees, semi-structured interviews with 36 purposively sampled key informants, six focus group discussions, guided field tours and market surveys. Varieties of teff in standing crop fields were assessed within 5 m × 5 m random plots at the seed-setting stage. Data analysis included cross-tabulation of survey and interview data, descriptive statistics, and hierarchical clustering.

Results: Teff dominates the farm fields in the six study kebeles. Altogether, 13 distinct varieties, including farmers' varieties (landraces) and breeders' varieties, were recorded. Fifty-three percent of survey respondents reported active cultivation of SERGEGNA teff variety mixtures. The same proportion asserted preference for varietal mixtures over pure brown or white varieties on account of nutritional benefits and non-food domestic functions. The varietal mixture was also top-ranked by key informants for drought and disease resistance, resilience, and ecological elasticity. Households reported utilizing the varietal mixture in various types of food and selling at local markets. Most respondents (53% of those who reported cultivating SERGEGNA teff in 2023) indicated using SERGEGNA teff to prepare leavened and unleavened foods, including INJERA, DIMESO, KITA, ANEBABERO, SEREBAT, porridge and gruel.

Conclusion: Farmers express that the ongoing cultivation and use of SERGEGNA teff boost production and enhance resilience and economic returns. These perspectives should be considered in initiatives promoting single breeder's varieties, which risk supplanting traditional crop varietal mixtures. Further study, alongside proactive conservation, and scaled-up efforts of institutions concerned with food security, biodiversity conservation, and inclusion of ILK are needed.

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.