Journal of Ethnobiology 

About: Journal of Ethnobiology is an academic journal published by BioOne (Society of Ethnobiology). The journal publishes majorly in the area(s): Ethnobiology & Indigenous. It has an ISSN identifier of 0278-0771. Over the lifetime, 613 publications have been published receiving 11128 citations. The journal is also known as: Journal of ethnobiology.

A comparative analysis of five medicinal floras

Abstract: ABSTRACf.We report a striking similarity in the selection of medicinal plants by widely separated non-western peoples. People across the northern hemisphere (in Chiapas, North America, Korea and Kashmir) have selected similar plant species members of the same plant families for medicinal usc; the sunflower family (Asteraceae), for example, ranks first in 3 of 4 regions and second in the fourth. Only 9 plant families are needed 10 delineate the 5 most important medicinal plant families in these 4 regions. Likewise, there is striking similarity in theplants neglected for uS(' as medicine: the grass family (poaceae) ranks last in 3 of 4 regions and se

Evaluation of the cultural significance of wild food botanicals traditionally consumed in Northwestern Tuscany, Italy

Abstract: -A quantitative method to calculate the cultural significance of wild food plants used in traditional contexts was developed and applied to an ethnobotanical survey carried out in Northwestem Tuscany, Italy. Ninety-five informants were interviewed concerning fue cultural significance of gathered wild edibles. Interview data was evaluated through the development of a special index: the Cultural Food Significance Index (CFSI). This index takes into account a wide variety of factors in the evaluation of a specific plant including: quotation frequency, availability, typology of the used parts, frequency of use, kind and number of the food uses, taste appreciation, and perceived role qSa food-medicine. Very high CFSI values were identified for several wild IIgreens,lI whereas wild fruits seemed to playa subordinate roleo The use of this index allows for the quantitative comparison of ethnobotanical data in an intercultural ethnobiological analysis.

Intentional Burning of Dung as Fuel: A Mechanism for the Incorporstion of Charred Seeds Into the Archaeological Record

Abstract: An important concern of paleoethnobotanists is accounting for the presence and charring of seeds recovered archeologically. The possibility that seeds can be brought to a site incorporated in animal dung and charred when that dung is burned as fuel is considered. Researchers have shown that animal dung can contain seeds. Ethnoarcheological data from the rural village of Malyan, Iran demonstrate that seeds can be charred when dung is burned as fuel and can be recovered from deposits analogous to those commonly encountered archeologically. A description of the residue from burning dung, based on an examination of modern samples from Black Mesa, Arizona, is provided. Four conditions for determining whether the use of dung fuel might account for the presence of a charred seed assemblage are presented. Finally, two specific archeological examples are discussed in which this interpretation seems plausible for some portions of the charred seed assemblage: the archeological site of Malyan, a third millennium B.C. urban center in southern Iran, and the Tierra Blanca site, a Late Prehistoric habitation site in the Texas panhandle. Disciplines Biological and Physical Anthropology | Social and Cultural Anthropology This journal article is available at ScholarlyCommons: https://repository.upenn.edu/penn_museum_papers/50 ]. Ethnobiol. 4(1): 15-28 May 1984 INTENTIONAL BURNING OF DUNG AS FUEL: A MECHANISM FOR THE INCORPORATION OF CHARRED SEEDS INTO THE ARCHEOLOGICAL RECORD

Ethnobiology in four phases

Abstract: I recognize four phases of ethnobiology: I, II, III, and IV. Ethnobiology I begins well before the formal naming of ethnobiology as a scholarly endeavor at the end of the 19th century. This initial phase has been widely characterized, albeit over simply, as essentially utilitarian. Ethnobiology II was elaborated in the cognitive/linguistic anthropology of the 1960s. Ethnobiology III integrates knowledge with practice, stressing the ecological consequences of knowledge applied to make a living. Ethnobiology IV emphasizes the rights of indigenous peoples to control their traditional knowledge. I elaborate this framework here and consider how these diverse perspectives might be integrated more effectively in the future.