Pub Date : 2022-12-01DOI: 10.2993/0278-0771-42.4.417
G. Forth
Abstract. Besides their namesake island and several immediately neighboring small islands, Komodo monitors (Varanus komodoensis)—better known as Komodo dragons—also occur on the larger island of Flores to the east. Apart from the extreme western part of Flores, the giant lizards occur along the island's northern coast; but how far eastward they extend remains a question. Early in the twentieth century, reports by local people described dragons as present in the northeast, while in 1985, officials of the Indonesian department of Forest Protection and Nature Conservation reported catching specimens of V. komodoensis in the vicinity of Cape Kotabaru in northeastern Flores. Camera trapping conducted between 2014 and 2019 by field zoologists failed to produce evidence of dragons in this region. Yet, during recent ethnographic research, the present author recorded reports of local people encountering specimens in Kotabaru. In view of locally recognized differences between Komodo dragons and the related, though much smaller, water monitor (Varanus salvator), the present study discusses local knowledge of Komodo dragons among the Lio people of northeastern Flores as a prelude to reviewing local sighting reports, some from as recently as 2016 and 2017. With regard to mostly anthropogenic factors that would account for recent decline in dragon numbers throughout Flores Island, as well as features of the species that render it resilient to these, the paper concludes that a small number of dragons remain in the Kotabaru region, so that recent sighting reports are likely valid.
{"title":"Surviving Dragons: Ethnographic Reports of Komodo Monitors (Varanus komodoensis) in Northeastern Flores","authors":"G. Forth","doi":"10.2993/0278-0771-42.4.417","DOIUrl":"https://doi.org/10.2993/0278-0771-42.4.417","url":null,"abstract":"Abstract. Besides their namesake island and several immediately neighboring small islands, Komodo monitors (Varanus komodoensis)—better known as Komodo dragons—also occur on the larger island of Flores to the east. Apart from the extreme western part of Flores, the giant lizards occur along the island's northern coast; but how far eastward they extend remains a question. Early in the twentieth century, reports by local people described dragons as present in the northeast, while in 1985, officials of the Indonesian department of Forest Protection and Nature Conservation reported catching specimens of V. komodoensis in the vicinity of Cape Kotabaru in northeastern Flores. Camera trapping conducted between 2014 and 2019 by field zoologists failed to produce evidence of dragons in this region. Yet, during recent ethnographic research, the present author recorded reports of local people encountering specimens in Kotabaru. In view of locally recognized differences between Komodo dragons and the related, though much smaller, water monitor (Varanus salvator), the present study discusses local knowledge of Komodo dragons among the Lio people of northeastern Flores as a prelude to reviewing local sighting reports, some from as recently as 2016 and 2017. With regard to mostly anthropogenic factors that would account for recent decline in dragon numbers throughout Flores Island, as well as features of the species that render it resilient to these, the paper concludes that a small number of dragons remain in the Kotabaru region, so that recent sighting reports are likely valid.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"417 - 431"},"PeriodicalIF":2.9,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48024510","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.2993/0278-0771-42.4.477
Adele Woodmansee
Abstract. Maize diversity in southern Mexico is threatened as climate change and sociopolitical factors limit the ability of small-scale farmers to continue agricultural production. Between 2017 and 2019, I conducted ten months of ethnographic research on maize agriculture in San Miguel del Valle (San Miguel), a Zapotec community in the Central Valleys of Oaxaca. In San Miguel, agricultural production is declining due to seasonal droughts that have increased in frequency and intensity in recent generations. Farmers who continue to plant maize use exclusively their own or locally acquired seeds of native landraces. Worsening seasonal droughts play a significant role in determining what seeds farmers plant and whether farmers choose to continue planting. Farmers plant locally sourced seeds partly because they believe these to be the only available seeds that will produce a harvest in their fields. This points to important interactions between environmental conditions, seed choice, and farmers' livelihoods. I contribute to existing literature on maize diversity and in situ conservation by using an ethnographic approach to describe seed saving practices and networks in San Miguel.
{"title":"Maize Landraces and Drought: Seed Systems in San Miguel del Valle, Oaxaca, Mexico","authors":"Adele Woodmansee","doi":"10.2993/0278-0771-42.4.477","DOIUrl":"https://doi.org/10.2993/0278-0771-42.4.477","url":null,"abstract":"Abstract. Maize diversity in southern Mexico is threatened as climate change and sociopolitical factors limit the ability of small-scale farmers to continue agricultural production. Between 2017 and 2019, I conducted ten months of ethnographic research on maize agriculture in San Miguel del Valle (San Miguel), a Zapotec community in the Central Valleys of Oaxaca. In San Miguel, agricultural production is declining due to seasonal droughts that have increased in frequency and intensity in recent generations. Farmers who continue to plant maize use exclusively their own or locally acquired seeds of native landraces. Worsening seasonal droughts play a significant role in determining what seeds farmers plant and whether farmers choose to continue planting. Farmers plant locally sourced seeds partly because they believe these to be the only available seeds that will produce a harvest in their fields. This points to important interactions between environmental conditions, seed choice, and farmers' livelihoods. I contribute to existing literature on maize diversity and in situ conservation by using an ethnographic approach to describe seed saving practices and networks in San Miguel.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"477 - 494"},"PeriodicalIF":2.9,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42421895","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.2993/0278-0771-42.4.432
Lily Zeng, M. Cao, Luxiang Lin, C. M. Peters
Abstract. Holy Hills, sacred groves protected by ethnic minority Dai people, have garnered great interest for conservation in Xishuangbanna—a region containing some of the world's northernmost tropical rain forests and China's richest biodiversity, though much of it has been threatened by deforestation from rubber cultivation. As some of the only remaining forest fragments outside nature reserves, Holy Hills have been documented to contain rare species and ecosystems underrepresented in protected areas. Although previous studies provided some insight into fragmentation impacts, they lacked data to examine population structures. Accordingly, this study uses continuous metrics of tree regeneration for the first time in sacred groves, while also drawing on ethnographic understandings of socioecological contexts of human disturbance, to examine biodiversity and regeneration in three Holy Hills and two nature reserves. Contrary to expectations that smaller area and fragmentation effects would decrease biodiversity in Holy Hills, we found no significant difference in diversity between Holy Hills and nature reserves, though we detected marginally significantly less diversity in seedlings, and certain Holy Hills displayed a shift towards light-demanding species. Common and dominant species varied by site, speaking to the importance of inter-patch beta diversity captured among Holy Hills that can support the maintenance of a regional species pool. Our results also indicated considerable regeneration opportunity in Holy Hills, though individual site conditions and histories had a strong influence. We recommend collaborating with communities and local institutions not only to safeguard existing forest, but also to regenerate and restore fragments whose protection is bolstered with cultural meaning.
{"title":"Tree Diversity and Regeneration in Sacred Groves and Nature Reserves in Xishuangbanna, Southwest China","authors":"Lily Zeng, M. Cao, Luxiang Lin, C. M. Peters","doi":"10.2993/0278-0771-42.4.432","DOIUrl":"https://doi.org/10.2993/0278-0771-42.4.432","url":null,"abstract":"Abstract. Holy Hills, sacred groves protected by ethnic minority Dai people, have garnered great interest for conservation in Xishuangbanna—a region containing some of the world's northernmost tropical rain forests and China's richest biodiversity, though much of it has been threatened by deforestation from rubber cultivation. As some of the only remaining forest fragments outside nature reserves, Holy Hills have been documented to contain rare species and ecosystems underrepresented in protected areas. Although previous studies provided some insight into fragmentation impacts, they lacked data to examine population structures. Accordingly, this study uses continuous metrics of tree regeneration for the first time in sacred groves, while also drawing on ethnographic understandings of socioecological contexts of human disturbance, to examine biodiversity and regeneration in three Holy Hills and two nature reserves. Contrary to expectations that smaller area and fragmentation effects would decrease biodiversity in Holy Hills, we found no significant difference in diversity between Holy Hills and nature reserves, though we detected marginally significantly less diversity in seedlings, and certain Holy Hills displayed a shift towards light-demanding species. Common and dominant species varied by site, speaking to the importance of inter-patch beta diversity captured among Holy Hills that can support the maintenance of a regional species pool. Our results also indicated considerable regeneration opportunity in Holy Hills, though individual site conditions and histories had a strong influence. We recommend collaborating with communities and local institutions not only to safeguard existing forest, but also to regenerate and restore fragments whose protection is bolstered with cultural meaning.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"432 - 460"},"PeriodicalIF":2.9,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45330597","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.2993/0278-0771-42.4.461
N. Malysheva, L. Grenoble, Igor Danilov, Marina A. Osorova, Aitalina V. Rakhleeva
Abstract. Knowledge and use of plants among the Sakha (orYakut) people are reflected in their naming practices for the plants according to habitat. The Sakha are a Turkic people with a total population of approximately 500,000, living primarily in the vast territory of the Republic of Sakha (Yakutia) in the Russian Federation, a region comprising Arctic and Subarctic zones. The Sakha plant lexicon encodes knowledge and cultural information about how the Sakha engage with their environment, as plants occupy an important place in their life. The present article represents an ethnolinguistic analysis of 43 plant names; these plants were chosen as their names indicate their habitats. We used a mixed-methods approach of linguistic analysis, ethnolinguistic fieldwork, questionnaires, and verification with published resources to understand the linguistic structure of the plant names, what they mean for users, and how the plants are used in traditional Sakha medicine, more broadly. We found that the names provide key information as to how to locate plants that have practical uses (as medicine and as food). Information from several unstudied dialects is also provided.
{"title":"Plants in the Sakha Culture: Names, Knowledge, and Habitat","authors":"N. Malysheva, L. Grenoble, Igor Danilov, Marina A. Osorova, Aitalina V. Rakhleeva","doi":"10.2993/0278-0771-42.4.461","DOIUrl":"https://doi.org/10.2993/0278-0771-42.4.461","url":null,"abstract":"Abstract. Knowledge and use of plants among the Sakha (orYakut) people are reflected in their naming practices for the plants according to habitat. The Sakha are a Turkic people with a total population of approximately 500,000, living primarily in the vast territory of the Republic of Sakha (Yakutia) in the Russian Federation, a region comprising Arctic and Subarctic zones. The Sakha plant lexicon encodes knowledge and cultural information about how the Sakha engage with their environment, as plants occupy an important place in their life. The present article represents an ethnolinguistic analysis of 43 plant names; these plants were chosen as their names indicate their habitats. We used a mixed-methods approach of linguistic analysis, ethnolinguistic fieldwork, questionnaires, and verification with published resources to understand the linguistic structure of the plant names, what they mean for users, and how the plants are used in traditional Sakha medicine, more broadly. We found that the names provide key information as to how to locate plants that have practical uses (as medicine and as food). Information from several unstudied dialects is also provided.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"461 - 476"},"PeriodicalIF":2.9,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45367108","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.2993/0278-0771-42.4.400
Susie Cramp, S. Murray, Lynette Knapp, Harley Coyne, A. Eades, Alison Lullfitz, P. Speldewinde, S. Hopper
Abstract. Landscape management by First Nations Peoples often involves sustainably enhancing environments to increase availability of resources. Granite outcrops, globally, can exhibit such modifications. Propped-up rock slabs constructed by First Nations Peoples for catching reptiles (lizard traps) are a widespread, overlooked, and threatened cultural component of granites of the Southwest Australian Floristic Region. Our team, which includes three Merningar/Menang Elders (co-authors LK, HC, and AE), has undertaken a systematic and culturally informed review of the current scientific literature and Traditional Ecological Knowledge with the subsequent aim of using that data to raise awareness and advocate for lizard trap protection. We collated information and identified knowledge gaps regarding lizard traps: their definition, function, distribution, related Traditional Ecological Knowledge, threats, and conservation. Elders explained that lizard traps do not restrain or contain animals. They provide reptiles with shelter from aerial predators, and opportunities for basking, shade, and foraging. They work as a trap because startled reptiles run beneath a lizard trap, are surrounded by people, and extracted. All 317 published lizard trap records are in southwest Western Australia, across Noongar, Yamaji, and Ngadju lands. Ten papers expressed concern over threats to lizard traps. Overall, lizard traps highlight how sustainable ecosystem enhancement requires deep knowledge of the land and culture that is embedded in the ecological system. Further cross-cultural ecological studies are required to document, understand, and protect these culturally significant structures, and the Traditional Ecological Knowledge and biodiversity that they sustain.
{"title":"Overview and Investigation of Australian Aboriginal Lizard Traps","authors":"Susie Cramp, S. Murray, Lynette Knapp, Harley Coyne, A. Eades, Alison Lullfitz, P. Speldewinde, S. Hopper","doi":"10.2993/0278-0771-42.4.400","DOIUrl":"https://doi.org/10.2993/0278-0771-42.4.400","url":null,"abstract":"Abstract. Landscape management by First Nations Peoples often involves sustainably enhancing environments to increase availability of resources. Granite outcrops, globally, can exhibit such modifications. Propped-up rock slabs constructed by First Nations Peoples for catching reptiles (lizard traps) are a widespread, overlooked, and threatened cultural component of granites of the Southwest Australian Floristic Region. Our team, which includes three Merningar/Menang Elders (co-authors LK, HC, and AE), has undertaken a systematic and culturally informed review of the current scientific literature and Traditional Ecological Knowledge with the subsequent aim of using that data to raise awareness and advocate for lizard trap protection. We collated information and identified knowledge gaps regarding lizard traps: their definition, function, distribution, related Traditional Ecological Knowledge, threats, and conservation. Elders explained that lizard traps do not restrain or contain animals. They provide reptiles with shelter from aerial predators, and opportunities for basking, shade, and foraging. They work as a trap because startled reptiles run beneath a lizard trap, are surrounded by people, and extracted. All 317 published lizard trap records are in southwest Western Australia, across Noongar, Yamaji, and Ngadju lands. Ten papers expressed concern over threats to lizard traps. Overall, lizard traps highlight how sustainable ecosystem enhancement requires deep knowledge of the land and culture that is embedded in the ecological system. Further cross-cultural ecological studies are required to document, understand, and protect these culturally significant structures, and the Traditional Ecological Knowledge and biodiversity that they sustain.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"400 - 416"},"PeriodicalIF":2.9,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47937872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.2993/0278-0771-42.4.383
M. Balick, K. Harrison, Neal Kelso, Reuben Neriam, Johnson Noar, G. Plunkett, D. Ramík, Jean-Pascal Wahe
Abstract. This paper presents weather magic practices from the islands of Tanna and Aneityum, in southern Vanuatu, and highlights how this phenomenon is a critical domain of Indigenous environmental knowledge, particularly knowledge involving plants. Recent literature suggests that diverse cultural systems, such as music, can be viewed as domains of environmental knowledge, and we propose that magical systems should be afforded the same recognition. Although anthropological work in Melanesia has historically featured various magical practices, relatively little has been said about how these have been used to influence or understand the weather, and even less has been presented directly by Indigenous weather magic practitioners, who are co-authors on this paper. In this contribution, we intersperse anthropological and ethnobotanical commentary with verbatim narratives provided by three local experts in weather magic from southern Vanuatu, including oral histories, contemporary narratives, and the results of ethnobotanical surveys. The detailed knowledge that weather magic practitioners on these islands hold regarding their local environment represents an important means of transmitting not only cultural heritage, but also botanical knowledge, the maintenance of which may be critical for current and future conservation efforts. This research documents rich cultural traditions of local and global significance which are worthy of the attention and preservation afforded to other forms of Indigenous environmental knowledge. The goals of magic and those of science are not necessarily inherently opposed, and we show that magical practice can indeed involve and even preserve a detailed and powerful mode of knowing the environment.
{"title":"Weather Magic as Environmental Knowledge in Southern Vanuatu","authors":"M. Balick, K. Harrison, Neal Kelso, Reuben Neriam, Johnson Noar, G. Plunkett, D. Ramík, Jean-Pascal Wahe","doi":"10.2993/0278-0771-42.4.383","DOIUrl":"https://doi.org/10.2993/0278-0771-42.4.383","url":null,"abstract":"Abstract. This paper presents weather magic practices from the islands of Tanna and Aneityum, in southern Vanuatu, and highlights how this phenomenon is a critical domain of Indigenous environmental knowledge, particularly knowledge involving plants. Recent literature suggests that diverse cultural systems, such as music, can be viewed as domains of environmental knowledge, and we propose that magical systems should be afforded the same recognition. Although anthropological work in Melanesia has historically featured various magical practices, relatively little has been said about how these have been used to influence or understand the weather, and even less has been presented directly by Indigenous weather magic practitioners, who are co-authors on this paper. In this contribution, we intersperse anthropological and ethnobotanical commentary with verbatim narratives provided by three local experts in weather magic from southern Vanuatu, including oral histories, contemporary narratives, and the results of ethnobotanical surveys. The detailed knowledge that weather magic practitioners on these islands hold regarding their local environment represents an important means of transmitting not only cultural heritage, but also botanical knowledge, the maintenance of which may be critical for current and future conservation efforts. This research documents rich cultural traditions of local and global significance which are worthy of the attention and preservation afforded to other forms of Indigenous environmental knowledge. The goals of magic and those of science are not necessarily inherently opposed, and we show that magical practice can indeed involve and even preserve a detailed and powerful mode of knowing the environment.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"383 - 399"},"PeriodicalIF":2.9,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45330429","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-01DOI: 10.2993/0278-0771-42.3.1
Nicolás M. Kamienkowski
Abstract. Migratory locusts are among the most damaging agricultural plagues in the world. However, the role of grasshoppers and locusts in human societies embraces other cultural dimensions. For the Gran Chaco (an immense plain located in the west of Paraguay, the north of Argentina, a small portion of the south-west of Brazil, and part of the east of Bolivia), the documentation available contains no clear description of the topic, although information is scattered throughout a variety of bibliographic sources. This study presents a synthesis of the significance and role of locusts and grasshoppers for Indigenous communities of the Gran Chaco. It is the result of an exhaustive bibliographic review of the region, as well as fieldwork conducted with various Toba communities. The resulting information has been organized by cultural topic. The references come under ten headings: food, damage, shamanism, fishing, toponyms, names of bands, textile art, string games, oral narrative, and vernacular nomenclature. Details describing forms of gathering and consumption, present and past uses, as well as the reasons why they were abandoned, were recorded, along with negative assessments and the fear experienced at the arrival of swarms of locusts. This synthesis allows reconstruction of a historical cultural aspect of the Gran Chaco which has received little attention, while recording prevailing cultural aspects and others that have fallen into disuse.
{"title":"Locusts and Grasshoppers Acridoidea Ethnobiology of the South American Gran Chaco: A Review","authors":"Nicolás M. Kamienkowski","doi":"10.2993/0278-0771-42.3.1","DOIUrl":"https://doi.org/10.2993/0278-0771-42.3.1","url":null,"abstract":"Abstract. Migratory locusts are among the most damaging agricultural plagues in the world. However, the role of grasshoppers and locusts in human societies embraces other cultural dimensions. For the Gran Chaco (an immense plain located in the west of Paraguay, the north of Argentina, a small portion of the south-west of Brazil, and part of the east of Bolivia), the documentation available contains no clear description of the topic, although information is scattered throughout a variety of bibliographic sources. This study presents a synthesis of the significance and role of locusts and grasshoppers for Indigenous communities of the Gran Chaco. It is the result of an exhaustive bibliographic review of the region, as well as fieldwork conducted with various Toba communities. The resulting information has been organized by cultural topic. The references come under ten headings: food, damage, shamanism, fishing, toponyms, names of bands, textile art, string games, oral narrative, and vernacular nomenclature. Details describing forms of gathering and consumption, present and past uses, as well as the reasons why they were abandoned, were recorded, along with negative assessments and the fear experienced at the arrival of swarms of locusts. This synthesis allows reconstruction of a historical cultural aspect of the Gran Chaco which has received little attention, while recording prevailing cultural aspects and others that have fallen into disuse.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"1 - 17"},"PeriodicalIF":2.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46333546","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-01DOI: 10.2993/0278-0771-42.3.6
Yooinn Hong, K. Zimmerer
Abstract. Home gardens are often the most agrobiodiverse sites in the anthropogenic environment, a space where crops and other useful plants are often transplanted from other components of the landscape. This study investigates the plant composition of home gardens and their usefulness in 12 small towns and villages—with three of these chosen as the focus for in-depth research—situated in the Jeju province of South Korea. The goal of the research is to explore their roles in local ethnobotany in the context of habitat conversion and land use change. The 131 home gardens surveyed in these villages yielded 164 species- and variety-level plant taxa (52 wild, 109 domesticated, and 3 introduced), of which 95 were useful plant taxa (39 wild, 55 domesticated, and 1 introduced). Use of home garden plants was predominantly for food and medicinal purposes. Home garden plant usefulness was more multi-functional and thus more versatile than practices associated with these plants in non-garden habitats. Plant diversity in home gardens was supported by the presence of nearby forest and grassland areas. Interview data indicate that plant users were motivated to transplant wild plants into their home gardens in order to secure a consistent supply, given decreases in wild plant populations in the last 15–20 years. The loss and overharvesting of forests and other wild plant habitats have caused the decrease in these plant populations. Underlying drivers of the habitat conversion and land use change influencing increased wild plant transplants to home gardens are local livelihood and lifestyle changes, including the earlier expansion of commercial agriculture beginning in the late 1960s and the accelerated growth of tourism since 2000.
{"title":"Useful Plants from the Wild to Home Gardens: An Analysis of Home Garden Ethnobotany in Contexts of Habitat Conversion and Land Use Change in Jeju, South Korea","authors":"Yooinn Hong, K. Zimmerer","doi":"10.2993/0278-0771-42.3.6","DOIUrl":"https://doi.org/10.2993/0278-0771-42.3.6","url":null,"abstract":"Abstract. Home gardens are often the most agrobiodiverse sites in the anthropogenic environment, a space where crops and other useful plants are often transplanted from other components of the landscape. This study investigates the plant composition of home gardens and their usefulness in 12 small towns and villages—with three of these chosen as the focus for in-depth research—situated in the Jeju province of South Korea. The goal of the research is to explore their roles in local ethnobotany in the context of habitat conversion and land use change. The 131 home gardens surveyed in these villages yielded 164 species- and variety-level plant taxa (52 wild, 109 domesticated, and 3 introduced), of which 95 were useful plant taxa (39 wild, 55 domesticated, and 1 introduced). Use of home garden plants was predominantly for food and medicinal purposes. Home garden plant usefulness was more multi-functional and thus more versatile than practices associated with these plants in non-garden habitats. Plant diversity in home gardens was supported by the presence of nearby forest and grassland areas. Interview data indicate that plant users were motivated to transplant wild plants into their home gardens in order to secure a consistent supply, given decreases in wild plant populations in the last 15–20 years. The loss and overharvesting of forests and other wild plant habitats have caused the decrease in these plant populations. Underlying drivers of the habitat conversion and land use change influencing increased wild plant transplants to home gardens are local livelihood and lifestyle changes, including the earlier expansion of commercial agriculture beginning in the late 1960s and the accelerated growth of tourism since 2000.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":" ","pages":"1 - 21"},"PeriodicalIF":2.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49352736","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract. Among the Nasa, an Indigenous culture of Colombia, established in the Departments of Cauca, Huila, Valle del Cauca, Caquetá, and Putumayo, the Hummingbird and the Condor are symbols of spirituality. The Hummingbird represents the fertility and abundance of crops; it is the giver of water and the one that harmonizes the Condor to prevent it from bringing negative energies to the territory. On the other hand, the Condor is the ruler of the great mountains, who can bring good or bad energies to the territories because it is the only one that knows the way to the afterlife. To achieve both harmonization and protection of the territory, the Nasa people, every September 21, perform the Saakhelu ceremony. This ceremony symbolizes their cultural identity and this legacy has been maintained for thousands of years, representing the most significant festival within their five grand festivities, bringing them together throughout their territory. All the spirits of nature are invited to this ceremony, particularly the Hummingbird and the Condor. Therefore, this study aims to understand the biocultural importance of these two birds in the Nasa culture. For this, the Saakhelu ceremony was analyzed, following ethnographic methods and the dialogue of knowledge with three knowledge holders of the Nasa people, who have the ancestral knowledge of their culture and the spiritual responsibility of being essential guides for their people.
{"title":"The Hummingbird and the Condor among the Nasa Symbolize Spirituality in the Ceremony of the Saakhelu","authors":"Edna Lourdes Orozco Calambas, Fernando Orozco Calambas, Willian Orlando Castillo Ordoñez","doi":"10.2993/0278-0771-42.3.4","DOIUrl":"https://doi.org/10.2993/0278-0771-42.3.4","url":null,"abstract":"Abstract. Among the Nasa, an Indigenous culture of Colombia, established in the Departments of Cauca, Huila, Valle del Cauca, Caquetá, and Putumayo, the Hummingbird and the Condor are symbols of spirituality. The Hummingbird represents the fertility and abundance of crops; it is the giver of water and the one that harmonizes the Condor to prevent it from bringing negative energies to the territory. On the other hand, the Condor is the ruler of the great mountains, who can bring good or bad energies to the territories because it is the only one that knows the way to the afterlife. To achieve both harmonization and protection of the territory, the Nasa people, every September 21, perform the Saakhelu ceremony. This ceremony symbolizes their cultural identity and this legacy has been maintained for thousands of years, representing the most significant festival within their five grand festivities, bringing them together throughout their territory. All the spirits of nature are invited to this ceremony, particularly the Hummingbird and the Condor. Therefore, this study aims to understand the biocultural importance of these two birds in the Nasa culture. For this, the Saakhelu ceremony was analyzed, following ethnographic methods and the dialogue of knowledge with three knowledge holders of the Nasa people, who have the ancestral knowledge of their culture and the spiritual responsibility of being essential guides for their people.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"42 1","pages":"1 - 12"},"PeriodicalIF":2.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46431158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-01DOI: 10.2993/0278-0771-42.3.5
G. Frausin, Ana Carla dos Santos Bruno, Ari de Freitas Hidalgo, L. Ming, W. Milliken, A. Pohlit
Abstract. Malaria is endemic in Brazilian Amazonia, accounting for 99% of national cases. Amazonian forest peoples (both Indigenous and traditional) understand and treat the disease based on their knowledge, rituals, and religion. In recent decades, biomedical health coverage has expanded in the region, with implications for local perceptions and practices to prevent, treat, and recover from malaria. This paper attempts to understand how the expansion of biomedical healthcare among forest peoples interacts with their ethnomedicinal knowledge. Our results clearly indicate that most of our research participants in rural northwest Amazonia believe that malaria has a variety of causes, forms of prevention, and treatment. We also found that these beliefs are shaped by both local knowledge (including Indigenous) and some technical concepts of biomedicine. Consequently, new approaches and practices in healthcare need to be developed which consider forest peoples' perceptions and understanding.
{"title":"Amazonian Forest Peoples' Perceptions of Malaria on the Upper Rio Negro, Brazil, are Shaped by Both Local and Scientific Knowledge","authors":"G. Frausin, Ana Carla dos Santos Bruno, Ari de Freitas Hidalgo, L. Ming, W. Milliken, A. Pohlit","doi":"10.2993/0278-0771-42.3.5","DOIUrl":"https://doi.org/10.2993/0278-0771-42.3.5","url":null,"abstract":"Abstract. Malaria is endemic in Brazilian Amazonia, accounting for 99% of national cases. Amazonian forest peoples (both Indigenous and traditional) understand and treat the disease based on their knowledge, rituals, and religion. In recent decades, biomedical health coverage has expanded in the region, with implications for local perceptions and practices to prevent, treat, and recover from malaria. This paper attempts to understand how the expansion of biomedical healthcare among forest peoples interacts with their ethnomedicinal knowledge. Our results clearly indicate that most of our research participants in rural northwest Amazonia believe that malaria has a variety of causes, forms of prevention, and treatment. We also found that these beliefs are shaped by both local knowledge (including Indigenous) and some technical concepts of biomedicine. Consequently, new approaches and practices in healthcare need to be developed which consider forest peoples' perceptions and understanding.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":" ","pages":"1 - 18"},"PeriodicalIF":2.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43801764","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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