Showing papers in "Journal of Ethnobiology and Ethnomedicine in 2005"

Knowledge and use of medicinal plants by local specialists in an region of Atlantic Forest in the state of Pernambuco (Northeastern Brazil)

Abstract: The study of local knowledge about natural resources is becoming increasingly important in defining strategies and actions for conservation or recuperation of residual forests. This study therefore sought to: collect information from local populations concerning the use of Atlantic Forest medicinal plants; verify the sources of medicinal plants used; determine the relative importance of the species surveyed, and; calculate the informant consensus factor in relation to medicinal plant use. Data was obtained using semi-structured forms to record the interviewee's personal information and topics related to the medicinal use of specific plants. The material collected represent 125 plants, distributed among 61 botanical families, with little participation of native plants. This study demonstrated that local people tend to agree with each other in terms of the plants used to treat blood-related problems, but cite a much more diverse group of plants to treat problems related to the respiratory and digestive systems – two important categories in studies undertaken in different parts of the world. The local medicinal flora is largely based on plants that are either cultivated or obtained from anthropogenic zones, possibly due to the use and access restrictions of the legally protected neighboring forest. Despite these restrictions, the species with the highest use-value by this community was Pithecellobium cochliocarpum (Gomez) Macb., a native plant of the Atlantic Forest.

Ethnomedicinal botany of the Apatani in the Eastern Himalayan region of India.

Abstract: This paper investigates the wealth of medicinal plants used by the Apatani tribe of Arunachal Pradesh. Apatani have traditionally settled in seven villages in the Ziro valley of Lower Subansiri district of Arunachal Pradesh in the Eastern Himalayan region of India. The present study has resulted in the documentation of 158 medicinal plant species used by the Apatani group of villages. These medicinal plant species were distributed across 73 families and 124 genera. Asteraceae was the most dominant family (19 species, 11 genera) of medicinal plants, followed by Zingiberaceae, Solanaceae, Lamiaceae and Araceae. For curing ailments, the use of aboveground plant parts was higher (80%) than the belowground plant parts in the Apatani group of villages. Of the aboveground plant parts, leaf was used in the majority of cases (56 species), followed by fruit. Different belowground plant forms such as root, tuber, rhizome, bulb and pseudo-bulb were used by Apatani as a medicine. About 52 types of ailments were cured by using these 158 medicinal plant species. The results of this study are further discussed in the changing socio-economic contexts.

Why study the use of animal products in traditional medicines

Abstract: The World Health Organization (WHO) estimates that as many as 80% of the world's more than six billion people rely primarily on animal and plant-based medicines. The healing of human ailments by using therapeutics based on medicines obtained from animals or ultimately derived from them is known as zootherapy. The phenomenon of zootherapy is marked both by a broad geographical distribution and very deep historical origins. Despite their importance, studies on the therapeutic use of animals and animal parts have been neglected, when compared to plants. This paper discusses some related aspects of the use of animals or parts thereof as medicines, and their implications for ecology, culture (the traditional knowledge), economy, and public health.

Welcome to Journal of Ethnobiology and Ethnomedicine

Abstract: Ethnobiology is a multidisciplinary field of study that draws on approaches and methods from both the social and biological sciences. Ethnobiology aims at investigating culturally based biological and environmental knowledge, cultural perception and cognition of the natural world, and associated behaviours and practices. Ethnomedicine is concerned with the cultural interpretations of health, disease and illness and also addresses the health care seeking process and healing practices. Research interest and activities in the areas of ethnobiology and ethnomedicine have increased tremendously in the last decade. Since the inception of the disciplines, scientific research in ethnobiology and ethnomedicine has made important contributions to understanding traditional subsistence and medical knowledge and practice. The Journal of Ethnobiology and Ethnomedicine (JEE) invites manuscripts and reviews based on original interdisciplinary research from around the world on the inextricable relationships between human cultures and nature, on Traditional Environmental Knowledge (TEK), folk and traditional medical knowledge, as well as on the relevance of the above for Primary Health Care (PHC) policies in developing countries.

Ethnopharmacological survey of different uses of seven medicinal plants from Mali, (West Africa) in the regions Doila, Kolokani and Siby

Abstract: An ethnopharmacological survey was carried out to collect information on the use of seven medicinal plants in rural areas in the nearby regions of Bamako, Mali. The plants were Opilia celtidifolia, Anthocleista djalonensis, Erythrina senegalensis, Heliotropium indicum, Trichilia emetica, Piliostigma thonningii and Cochlospermum tinctorium About 50 medical indications were reported for the use of these plants in traditional medicine. The most frequent ailments reported were malaria, abdominal pain and dermatitis. The highest number of usages was reported for the treatment of malaria (22%). The majority of the remedies were prepared from freshly collected plant material from the wild and from a single species only. They were mainly taken orally, but some applications were prepared with a mixture of plants or ingredients such as honey, sugar, salt, ginger and pepper. Decoction of the leaves was the main form of preparation (65%) and leaf powder was mostly used for the preparation of infusions (13%). The part of the plants most frequently used was the leaves. There was a high degree of informant consensus for the species and their medicinal indications between the healers interviewed. The results of this study showed that people are still dependent on medicinal plants in these rural areas of Mali.

Focusing on the ethnobotanical uses of plants in Mersin and Adana provinces (Turkey)

Abstract: This paper presents the result of a study on the herbal drugs in the herbal markets in Mersin and Adana The data were collected through direct interviews with herbalists and customers between 2002–2005 and the popular medicinal plants were investigated A total of 107 species belonging to 56 families were investigated and the samples were listedwith their local and Latin names The investigation includes cross-checking the disorders and their herbal cures and their recommended use stated by the local herbalists, by the parts used, and by the preparations The cultivated species and their ethno botanical uses, are documented and extensive inventory is presented

Urinary diseases and ethnobotany among pastoral nomads in the Middle East.

Abstract: This article is derived from a broad, twenty-year study of ethnobotany and folk medicine among pastoral nomads in the Middle East which took place from 1984 to 2004. The article presents examples of different treatments of diseases and disorders of the urinary tract carried out by healer herbalists. The preparation of remedies includes boiling infusions, extraction of dry or fresh leaves, flowers, seeds or whole plants. Some of these plants were used both as food and as medicine, by ingesting different parts of the plants, such as leaves, flowers, fruits, and so on, either while soft, cooked or dried. Data were collected by using unstructured interviews and by observation. These plants were identified by healers, patients, and university botanists. This paper identified eighty-five plant species, which belong to thirty-six families. The most representative families are: Asteraceae (8), Brassicaceae (6), Poaceae (6), Umbelliferae (6).

Environmental perception of gatherers of the crab 'caranguejo-uçá' (Ucides cordatus, Decapoda, Brachyura) affecting their collection attitudes.

Abstract: Mangrove forests are productive ecosystems found along the coastal zones of Brazil, providing several profitable resources such as timber, medicinal products, natural dye, fish, crustaceans, and molluscs. For the littoral dwellers of Northeast Brazil, the Brachyura crabs are a major economic resource. The main species they commercialize are the 'goiamum' (Cardisoma guanhumi), 'siris' (Callinectes spp), and the land crab 'caranguejo-uca' (Ucides cordatus). The land crab is the most exploited species, and of most relevance for people living in the surrounding mangrove areas in the State of Paraiba [1-3]. U. cordatus lives in an individual burrow ca. 1 m deep, situated under mangrove trees. Adult crabs have few predators, notably the crab-eating racoon (Procyon cancrivorous), monkeys, and hawks [4]. Despite this, a high predation pressure on U. cordatus is exerted by humans who harvest this species for food [5]. In the Northeast Region of Brazil, the exploitation of U. cordatus holds particular socio-economic importance since it involves many local residents, who benefit from both direct and indirect employment [2,3]. Crab gatherers have observed that the natural stock of U. cordatus has decreased alarmingly since 1998, when an unexpected crab mass-mortality event occurred in the mangrove habitats of the Paraiban littoral [3]. The subsequent low crab abundance created social problems in the surroundings of those mangrove areas and seriously affected the economic welfare of poor people who depend upon crab gathering for their livelihoods. The need for research on the exploitation of mangrove ecosystems and on U. cordatus in particular was emphasized by Maneschy [6], who also suggested the need to study the socio-economics of crab collecting, which has recently experienced an increase in production demand. The life of gatherers is intimately linked to ecological processes and cycles, and their daily involvement with the exploitation of other natural resources will likely help them to develop harvesting strategies for maximizing the crab catch efficiency. An understanding of the ecology of U. cordatus by local gatherers is an important component of the process of exploitation [2,6]. In recent years, researchers have emphasized the importance of traditional knowledge amongst fishermen. They have also emphasized the potential role that traditional fishing practices can play in the development and implementation of sustainable fishery management in the modern world [7-9]. Human communities which rely directly on their natural resources for subsistence, often have a detailed understanding of their local environment [10-12]. The economic, social, and cultural activities of such people often depend upon local environmental goods and services [13]. Ecologists and environmental managers have generally disregarded the possibilities of learning from the traditional human communities [14]. However, a recent acknowledgment of their relevance has led to an intensification of studies on traditional knowledge [14-18]. In Brazil alone, Diegues [19] listed 868 relevant publications on traditional human populations, of which nearly 80% were published over the last 20 years, and mainly in the last decade. Traditional knowledge may help in the establishment of management plans aimed at the sustainable exploitation of natural resources [2,3]. Nordi [20] observed that the government environmental organization controlling the capture of U. cordatus does not consider local human knowledge of the ecology of the species, a fact that possibly explains the poor effectiveness of the regulations governing the exploitation of this resource. U. cordatus individuals are caught manually or by the use of some tools which allow easier access to them. In most of Brazilian States professional crab gatherers are male [21]. During normal harvest procedures gatherers select crabs with respect to both sex and size. In particular, male crabs are preferred due to their higher flesh yield [22]. Gatherers have developed the ability for distinguishing the sex of crabs as inferred from the track the animal leaves close to burrow openings, as well as from the size of burrow entrances. This perception is important since it directly influences the capture process since large male crabs are preferred due to their higher commercial value. The aim of the present work is to evaluate the ability of gatherers to discriminate the sex and size of crabs, and the importance of this ability on the development of successful harvest strategies. It is also intended here to evaluate the implications of this perception for establishing measures aimed at the conservation and management of U. cordatus.

Fishers' knowledge and seahorse conservation in Brazil.

Abstract: From a conservationist perspective, seahorses are threatened fishes. Concomitantly, from a socioeconomic perspective, they represent a source of income to many fishing communities in developing countries. An integration between these two views requires, among other things, the recognition that seahorse fishers have knowledge and abilities that can assist the implementation of conservation strategies and of management plans for seahorses and their habitats. This paper documents the knowledge held by Brazilian fishers on the biology and ecology of the longsnout seahorse Hippocampus reidi. Its aims were to explore collaborative approaches to seahorse conservation and management in Brazil; to assess fishers' perception of seahorse biology and ecology, in the context evaluating potential management options; to increase fishers' involvement with seahorse conservation in Brazil. Data were obtained through questionnaires and interviews made during field surveys conducted in fishing villages located in the States of Piaui, Ceara, Paraiba, Maranhao, Pernambuco and Para. We consider the following aspects as positive for the conservation of seahorses and their habitats in Brazil: fishers were willing to dialogue with researchers; although captures and/or trade of brooding seahorses occurred, most interviewees recognized the importance of reproduction to the maintenance of seahorses in the wild (and therefore of their source of income), and expressed concern over population declines; fishers associated the presence of a ventral pouch with reproduction in seahorses (regardless of them knowing which sex bears the pouch), and this may facilitate the construction of collaborative management options designed to eliminate captures of brooding specimens; fishers recognized microhabitats of importance to the maintenance of seahorse wild populations; fishers who kept seahorses in captivity tended to recognize the condtions as poor, and as being a cause of seahorse mortality.

The ethnobotany of Christ's Thorn Jujube ( Ziziphus spina-christi ) in Israel

Abstract: This article surveys the ethnobotany of Ziziphus spina-christi (L.) Desf. in the Middle East from various aspects: historical, religious, philological, literary, linguistic, as well as pharmacological, among Muslims, Jews, and Christians. It is suggested that this is the only tree species considered "holy" by Muslims (all the individuals of the species are sanctified by religion) in addition to its status as "sacred tree " (particular trees which are venerated due to historical or magical events related to them, regardless of their botanical identity) in the Middle East. It has also a special status as "blessed tree" among the Druze.

Agricultural, domestic and handicraft folk uses of plants in the Tyrrhenian sector of Basilicata (Italy)

Abstract: Research was carried out into agricultural and domestic-handicraft uses in folk traditions in the Tyrrhenian sector of the Basilicata region (southern Italy), as it is typically representative of ethnobotanical applications in the Mediterranean area. From the point of view of furnishing a botanical support for the study of local "material culture" data was collected through field interviews of 49 informants, most of whom were farmers. The taxa cited are 60, belonging to 32 botanical families, of which 18 are employed for agricultural uses and 51 for domestic-handicraft folk uses. Data show a diffuse use of plants for many purposes, both in agricultural (present uses 14%; past uses 1%) and for domestic-handicraft use (present uses 40%; past uses 45%); most of the latter are now in decline. 60 data look uncommon or typical of the places studied. Some domestic-handicraft folk uses are typical of southern Italy (e.g. the use of Ampelodesmos mauritanicus for making ties, ropes, torches, baskets or that of Acer neapolitanum for several uses). Other uses (e.g. that of Inula viscosa and Calamintha nepeta for peculiar brooms, and of Origanum heracleoticum for dyeing wool red) are previously unpublished.

Role of traditional healers in psychosocial support in caring for the orphans: A case of Dar-es Salaam City, Tanzania

Abstract: Orphans are an increasing problem in developing countries particularly in Africa; due to the HIV/AIDS pandemic; and needs collective effort in intervention processes by including all stakeholders right from the grass roots level. This paper attempts to present the role of traditional healers in psychosocial support for orphan children in Dar-es-Salaam City with special focus on those whose parents have died because of HIV/AIDS. Six traditional healers who were involved in taking care of orphans were visited at their "vilinge" (traditional clinics). In total they had 72 orphans, 31 being boys and 41 being girls with age range from 3 years to 19. It was learned that traditional healers, besides providing remedies for illnesses/diseases of orphans, they also provided other basic needs. Further, they even provided psychosocial support allowing children to cope with orphan hood life with ease. Traditional healers are living within communities at the grass roots level; and appear unnoticed hidden forces, which are involved in taking care of orphans. This role of traditional healers in taking care of orphans needs to be recognised and even scaling it up by empowering them both in financial terms and training in basic skills of psychosocial techniques in how to handle orphans, in order to reduce discrimination and stigmatisation in the communities where they live.