Showing papers in "Journal of Ethnobiology and Ethnomedicine in 2008"
TL;DR: Documenting the eroding plants and associated indigenous knowledge can be used as a basis for developing management plans for conservation and sustainable use of medicinal plants in the area.
Abstract: This study documents indigenous medicinal plant utilization, management and the threats affecting them. The study was carried out in Mana Angetu district between January 2003 and December 2004. Ethnobotanical data were collected using semi structured interviews, field observations, preference and direct matrix ranking with traditional medicine practitioners. The ethnomedicinal use of 230 plant species was documented in the study area. Most of the plants (78.7%) were reportedly used to treat human diseases. The most frequently used plant part were roots (33.9%), followed by leaves (25.6%). Most of the medicinal species (90.4%) were collected from the wild. Direct matrix analysis showed that Olea europaea L. Subsp. cuspidata (Wall. ex G. Don) was the most important species followed by Acacia tortilis (Forssk.) Hayne (120) indicating high utility value of these species for the local community. The principal threatening factors reported were deforestation (90%), agricultural expansion (85%) and fire (53%). Documenting the eroding plants and associated indigenous knowledge can be used as a basis for developing management plans for conservation and sustainable use of medicinal plants in the area.
296 citations
TL;DR: Gathering, processing and consuming wild edible plants are still practiced in all the studied Palestinian areas, demonstrating that there are ethnobotanical contact points among the various Palestinian regions.
Abstract: A comparative food ethnobotanical study was carried out in fifteen local communities distributed in five districts in the Palestinian Authority, PA (northern West Bank), six of which were located in Nablus, two in Jenin, two in Salfit, three in Qalqilia, and two in Tulkarm. These are among the areas in the PA whose rural inhabitants primarily subsisted on agriculture and therefore still preserve the traditional knowledge on wild edible plants. Data on the use of wild edible plants were collected for one-year period, through informed consent semi-structured interviews with 190 local informants. A semi-quantitative approach was used to document use diversity, and relative importance of each species. The study recorded 100 wild edible plant species, seventy six of which were mentioned by three informants and above and were distributed across 70 genera and 26 families. The most significant species include Majorana syriaca, Foeniculum vulgare, Malvasylvestris, Salvia fruticosa, Cyclamen persicum, Micromeria fruticosa, Arum palaestinum, Trigonella foenum-graecum, Gundelia tournefortii, and Matricaria aurea. All the ten species with the highest mean cultural importance values (mCI), were cited in all five areas. Moreover, most were important in every region. A common cultural background may explain these similarities. One taxon (Majoranasyriaca) in particular was found to be among the most quoted species in almost all areas surveyed. CI values, as a measure of traditional botanical knowledge, for edible species in relatively remote and isolated areas (Qalqilia, and Salfit) were generally higher than for the same species in other areas. This can be attributed to the fact that local knowledge of wild edible plants and plant gathering are more spread in remote or isolated areas. Gathering, processing and consuming wild edible plants are still practiced in all the studied Palestinian areas. About 26 % (26/100) of the recorded wild botanicals including the most quoted and with highest mCI values, are currently gathered and utilized in all the areas, demonstrating that there are ethnobotanical contact points among the various Palestinian regions. The habit of using wild edible plants is still alive in the PA, but is disappearing. Therefore, the recording, preserving, and infusing of this knowledge to future generations is pressing and fundamental.
180 citations
TL;DR: The results showed that ethnomedicinal plant species used by healers are under serious threat due to several factors, which indicates the need for urgent attention towards their conservation and sustainable utilization.
Abstract: An ethnomedicinal study was conducted to document the indigenous medicinal plant knowledge and use by traditional healers in southwestern Ethiopia from December 2005 to November 2006. Data were collected from 45 randomly selected traditional healers using semi-structured interviews and observations. Sixty-seven ethnomedicinal plant species used by traditional healers to manage 51 different human ailments were identified and documented. Healers' indigenous knowledge was positively correlated with their reported age but not with their educational level. High degree of consensus was observed among traditional healers in treating tumor (locally known as Tanacha), rabies (Dhukuba Seree) and insect bite (Hadhaa). The use of more than one species was significantly cited for remedy preparations. The reported abundance of the ethnomedicinal plant species varied significantly with respect to the presence of multiple uses of the reported species. Our results showed that ethnomedicinal plant species used by healers are under serious threat due to several factors, which indicates the need for urgent attention towards their conservation and sustainable utilization.
180 citations
TL;DR: Traditional medicine in the study area is adaptive because it corresponds well with local patterns of morbidity, health care needs in relation to chronic illnesses, cultural perceptions of health conditions and socio-economic aspects of health care.
Abstract: The objective of the present study was to reveal patterns in the treatment of health conditions in a Quechua-speaking community in the Bolivian Andes based on plant use data from traditional healers and patient data from a primary health care (PHC) service, and to demonstrate similarities and differences between the type of illnesses treated with traditional and biomedical health care, respectively. A secondary analysis of plant use data from semi-structured interviews with eight healers was conducted and diagnostic data was collected from 324 patients in the community PHC service. Health conditions were ranked according to: (A) the percentage of patients in the PHC service diagnosed with these conditions; and (B) the citation frequency of plant use reports to treat these conditions by healers. Healers were also queried about the payment modalities they offer to their patients. Plant use reports from healers yielded 1166 responses about 181 medicinal plant species, which are used to treat 67 different health conditions, ranging from general symptoms (e.g. fever and body pain), to more specific ailments, such as arthritis, biliary colic and pneumonia. The results show that treatment offered by traditional medicine overlaps with biomedical health care in the case of respiratory infections, wounds and bruises, fever and biliary colic/cholecystitis. Furthermore, traditional health care appears to be complementary to biomedical health care for chronic illnesses, especially arthritis, and for folk illnesses that are particularly relevant within the local cultural context. Payment from patients to healers included flexible, outcome contingent and non-monetary options. Traditional medicine in the study area is adaptive because it corresponds well with local patterns of morbidity, health care needs in relation to chronic illnesses, cultural perceptions of health conditions and socio-economic aspects of health care. The quantitative analysis of plant use reports and patient data represents a novel approach to compare the contribution of traditional and biomedical health care to treatment of particular health conditions.
179 citations
TL;DR: This study supports claims that the Malasars possess a rich TAK of medicinal plants and that many aboriginals and mainstream people (pilgrims) utilize medicinal plants of the Velliangiri holy hills and suggests that TAK such as that of theMalasars may serve toward a global lifestyle of health and environmental sustainability.
Abstract: There are many vanishing cultures that possess a wealth of knowledge on the medicinal utility of plants. The Malasars of Dravidian Tamils are an indigenous society occupying the forests of the Western Ghats, South India. They are known to be exceptional healers and keepers of traditional aboriginal knowledge (TAK) of the flora in the Velliangiri holy hills. In fact, their expertise is well known throughout India as evidenced by the thousands of pilgrims that go to the Velliangiri holy hills for healing every year. Our research is the first detailed study of medicinal plants in India that considers variation in TAK among informants using a quantitative consensus analysis. A total of 95 species belonging to 50 families were identified for medicinal and general health purposes. For each species the botanical name, family, local name, parts used, summary of mode of preparation, administration and curing are provided. The consensus analysis revealed a high level of agreement among the informants usage of a particular plant at a local scale. The average consensus index value of an informant was FIC > 0.71, and over 0.80 for some ailments such as respiratory and jaundice. Some of the more common problems faced by the Malasars were gastrointestinal disorders, respiratory illness, dermatological problems and simple illness such as fever, cough, cold, wounds and bites from poisonous animals. We also discovered several new ethnotaxa that have considerable medicinal utility. This study supports claims that the Malasars possess a rich TAK of medicinal plants and that many aboriginals and mainstream people (pilgrims) utilize medicinal plants of the Velliangiri holy hills. Unfortunately, the younger generation of Malasars are not embracing TAK as they tend to migrate towards lucrative jobs in more developed urban areas. Our research sheds some light on a traditional culture that believes that a healthy lifestyle is founded on a healthy environment and we suggest that TAK such as that of the Malasars may serve toward a global lifestyle of health and environmental sustainability.
159 citations
TL;DR: The ethnomedicinal use of plant species was documented in the study area for treatment of both human and veterinary diseases and the local population has high ethnobotanical knowledge and has adopted sound management conservation practices.
Abstract: Background: Ethnobotanical pharmacopoeia is confidently used in disease intervention and there is need for documentation and preservation of traditional medical knowledge to bolster the discovery of novel drugs. The objective of the present study was to document the indigenous medicinal plant utilization, management and their extinction threats in Samburu District, Kenya. Methods: Field research was conducted in six divisions of Samburu District in Kenya. We randomly sampled 100 consented interviewees stratified by age, gender, occupation and level of education. We collected plant use data through semi-structured questionnaires; transect walks, oral interviews and focus groups discussions. Voucher specimens of all cited botanic species were collected and deposited at University of Nairobi's botany herbarium. Results: Data on plant use from the informants yielded 990 citations on 56 medicinal plant species, which are used to treat 54 different animal and human diseases including; malaria, digestive disorders, respiratory syndromes and ectoparasites. Conclusion: The ethnomedicinal use of plant species was documented in the study area for treatment of both human and veterinary diseases. The local population has high ethnobotanical knowledge and has adopted sound management conservation practices. The major threatening factors reported were anthropogenic and natural. Ethnomedical documentation and sustainable plant utilization can support drug discovery efforts in developing countries.
156 citations
TL;DR: 118 species, belonging to 71 families and 108 genera, under ethnomedicinal utility by the Lepchas of Dzongu valley are reported for curing approximately 66 ailments, which could be grouped under 14 broad categories.
Abstract: Lepcha is the oldest and the first tribe reported from Sikkim, India; majority of its population inhabiting in Dzongu valley, an officially demarcated reserve for Lepcha community, bordering Khangchendzonga Biosphere Reserve, in north district. Lepchas of Dzongu are known for their retention of rich cultural heritage. In view of the on-going cultural and economic changes brought in by the process of globalization, the immediate need was felt to document in details the under-explored ethnomedicinal practices of Lepchas of Dzongu valley. This paper reports 118 species, belonging to 71 families and 108 genera, under ethnomedicinal utility by the Lepchas for curing approximately 66 ailments, which could be grouped under 14 broad categories. Zingiberaceae appeared as the most used family (8 species and 5 genera). As per use pattern, maximum of 30.50% species are to cure stomach related disorders/ailments, followed by 19.49% for curing cut, wounds, inflammation, sprains and joint pains. Administration of medicine orally is recorded in 75% cases. Root and rhizome harvesting targeted 30 species. The changing scenario over time both at socio-cultural front and passing traditional knowledge interests from older to younger generation and rich ethnomicinal wealth of the oldest tribe of Sikkim are discussed in the light of conservation strategies and techniques to adopt.
154 citations
TL;DR: The study indicated that the knowledge is eroding due to changing social values and non participation of younger generation in collection and processing of such wild leafy vegetables.
Abstract: Consumption of greens is a major source of vitamins and micro-nutrients for people using only vegetarian diets rich in carbohydrates. In remote rural settlements where vegetable cultivation is not practiced and market supplies are not organized, local inhabitants depend on indigenous vegetables, both cultivated in kitchen gardens and wild, for enriching the diversity of food. Knowledge of such foods is part of traditional knowledge which is largely transmitted through participation of individuals of households. A total of 123 households in six villages of Nanda Devi Biosphere Reserve buffer zone was surveyed using a schedule to assess the knowledge, availability and consumption pattern of wild leafy vegetables. Quantity estimations were done using regular visits with informants from 30 sample households of the six study villages during the collections. Monetization was used to see the value of wild leafy vegetables harvested during a year. The diversity of wild leafy vegetables being use by the local inhabitants is 21 species belonging to 14 genera and 11 families. This is far less than that being reported to be used by the communities from Western Ghats in India and some parts of Africa. Irrespective of social or economic status all households in the study villages had the knowledge and used wild leafy vegetables. The number of households reported to consume these wild leafy vegetables is greater than the number of households reporting to harvest them for all species except for Diplazium esculentum and Phytolacca acinosa. The availability and use period varied for the species are listed by the users. The study indicated that the knowledge is eroding due to changing social values and non participation of younger generation in collection and processing of such wild leafy vegetables.
127 citations
TL;DR: It is found that up to about 55% of the flora of the study region had medicinal value, which indicates a vast amount of undocumented knowledge about important plant species that needs to be explored and documented.
Abstract: Indigenous knowledge has become recognized worldwide not only because of its intrinsic value but also because it has a potential instrumental value to science and conservation. In Nepal, the indigenous knowledge of useful and medicinal plants has roots in the remote past. The present study reviews the indigenous knowledge and use of plant resources of the Nepal Himalayas along the altitudinal and longitudinal gradient. A total of 264 studies focusing on ethnobotany, ethnomedicine and diversity of medicinal and aromatic plants, carried out between 1979 and 2006 were consulted for the present analysis. In order to cross check and verify the data, seven districts of west Nepal were visited in four field campaigns. In contrast to an average of 21–28% ethnobotanically/ethnomedicinally important plants reported for Nepal, the present study found that up to about 55% of the flora of the study region had medicinal value. This indicates a vast amount of undocumented knowledge about important plant species that needs to be explored and documented. The richness of medicinal plants decreased with increasing altitude but the percentage of plants used as medicine steadily increased with increasing altitude. This was due to preferences given to herbal remedies in high altitude areas and a combination of having no alternative choices, poverty and trust in the effectiveness of folklore herbal remedies. Indigenous knowledge systems are culturally valued and scientifically important. Strengthening the wise use and conservation of indigenous knowledge of useful plants may benefit and improve the living standard of poor people.
123 citations
TL;DR: The zootherapeutic practices of the different ethnic communities of India is reviewed to give a clue to investigate bio-active compound in these animal raw materials and will be helpful in biodiversity conservation in India.
Abstract: The present study aims to review the zootherapeutic practices of the different ethnic communities of India. This work is also an attempt to present a list of animals' use for medicinal purposes by different communities of India. Data were gathered from 15 published research papers of various authors on zootherapeutic studies in India from 2000 to 2007. Approximately 109 animals and their 270 uses are reported in traditional medicine in different parts of India. Of these, the highest numbers of animal species (42, 38.5%) with 50 (18.5%) uses have been reported for the treatment of Respiratory system related problems. Rheumatic and other pains are treated with 32 species (29.4%) in 34 (12.9%) uses. Gastric problems are reported to be treated with 22 (20.2%) species in 26 (9.9%) uses. The mammals constitute the highest number of animals used for medicinal purposes. 44 (40%) mammals, 24 (22%) invertebrates, 18 (17%) birds, 12 (11%) reptiles, nine (8%) fishes and two (2%) amphibians have been reported for medicinal purposes. Of the total 109 animal species reported, 76(70%) are included in IUCN red data list and 36 (33%) animal species are listed in CITES appendix I, II, and III. This work will be helpful in biodiversity conservation in India and also give a clue to investigate bio-active compound in these animal raw materials.
119 citations
TL;DR: An ethnopharmacological survey was carried out to collect information about the use of six medicinal plants in the regions around Siby and Dioila, Mali, and the healers' consensus for the main indications is fairly high for the four plants B. petersianum, C. cordifolia, O. molle and O. celtidifolia.
Abstract: An ethnopharmacological survey was carried out to collect information about the use of six medicinal plants in the regions around Siby and Dioila, Mali. The plants investigated were Biopyhtum petersianum, Cola cordifolia, Combretum molle, Opilia celtidifolia, Parkia biglobosa and Ximenia americana. More than 60 medical indications were reported for the use of these plants in traditional medicine. The most frequently reported ailments were malaria (25.6%), different types of pain (14.0%) and dermatitis (7.4%). The main forms for preparation were decoction (58.1%) and powdered plant material (28.4%). The most frequent used plant parts were leaves (37.7%) and stem bark (18.6%). The healers' consensus for the main indications is fairly high for the four plants B. petersianum, C. cordifolia, C. molle and O. celtidifolia, and this supports the traditional use of these plants. However for P. biglobosa and X. americana the healers' consensus is less consistent and it is more difficult to draw conclusions about the most important traditional use of these two plants.
TL;DR: Investigating the cultural transmission of two types of traditional plant knowledge in two communities of North-western Patagonia, Argentina found that wild plant use and horticultural knowledge continue to be learned during adulthood, particularly among elder adults and youngsters.
Abstract: Background
In the present study we have investigated the cultural transmission of two types of traditional plant knowledge in two communities of North-western Patagonia, Argentina. In the Pilcaniyeu community, we studied the transmission of traditional knowledge related to horticultural practices in home-gardens, greenhouses and gardens; while in the community of Cuyin Manzano, we studied wild plant gathering customs.
TL;DR: Large numbers of edible plant species were collected in the mid-20th century in a few regions, particularly along the eastern border, in the Carpathians and in communities originating from the expanded Soviet Union, which had been resettled to the north-west of Poland in 1945.
Abstract: In 1948, Professor Jozef Gajek initiated a detailed census of the wild edible plants used in Poland. The questionnaires were collected by correspondents of the Polish Folklore Society in 95 localities throughout Poland. A major part of these archival materials, including a substantial collection of herbarium specimens, had not undergone thorough analysis prior to this study, which presents a quantitative analysis of this archival set of data. Herbarium specimens were identified and a database was created. Ninety-eight taxa identified to genus or species level, including 71 botanical species, identified using herbarium specimens, were found. On average only 11 edible plant species per locality were listed, the longest list included 39 species. No correlation between latitude and the number of edible species was found, whereas there was small but significant correlation with the longitude. Fruits were the most frequently collected part of plants. Most plants were primarily collected by women and children. Children both helped parents to collect wild fruits and also ate many species raw, which were not consumed by adults, but had often been eaten in the past. Eighteen of the taxa had not been reported in a recent comprehensive review of edible plants of Poland. Stratiotes aloides, used as a famine vegetable in the Łodź region, has never been reported as edible in any ethnobotanical literature. The results undermine the conclusions of a recent comprehensive review of edible plants of Poland, which stated that many more wild edible plants have been collected in the Carpathians than in lowland Poland. However such results were shown to be caused by the substantially larger number of ethnographic studies undertaken in the Carpathians. In fact, large numbers of edible plant species were collected in the mid-20th century in a few regions, particularly along the eastern border, in the Carpathians and in communities originating from the expanded Soviet Union, which had been resettled to the north-west of Poland in 1945.
TL;DR: The traditional dermatological pharmacopoeia of Vulture-Alto Bradano is based on a dynamic folk medical construct of natural and spiritual illness and healing that is used to treat more than 45 skin and soft tissue conditions of both humans and animals.
Abstract: Dermatological remedies make up at least one-third of the traditional pharmacopoeia in southern Italy. The identification of folk remedies for the skin is important both for the preservation of traditional medical knowledge and in the search for novel antimicrobial agents in the treatment of skin and soft tissue infection (SSTI). Our goal is to document traditional remedies from botanical, animal, mineral and industrial sources for the topical treatment of skin ailments. In addition to SSTI remedies for humans, we also discuss certain ethnoveterinary applications. Field research was conducted in ten communities in the Vulture-Alto Bradano area of the Basilicata province, southern Italy. We randomly sampled 112 interviewees, stratified by age and gender. After obtaining prior informed consent, we collected data through semi-structured interviews, participant-observation, and small focus groups techniques. Voucher specimens of all cited botanic species were deposited at FTG and HLUC herbaria located in the US and Italy. We report the preparation and topical application of 116 remedies derived from 38 plant species. Remedies are used to treat laceration, burn wound, wart, inflammation, rash, dental abscess, furuncle, dermatitis, and other conditions. The pharmacopoeia also includes 49 animal remedies derived from sources such as pigs, slugs, and humans. Ethnoveterinary medicine, which incorporates both animal and plant derived remedies, is addressed. We also examine the recent decline in knowledge regarding the dermatological pharmacopoeia. The traditional dermatological pharmacopoeia of Vulture-Alto Bradano is based on a dynamic folk medical construct of natural and spiritual illness and healing. Remedies are used to treat more than 45 skin and soft tissue conditions of both humans and animals. Of the total 165 remedies reported, 110 have never before been published in the mainland southern Italian ethnomedical literature.
TL;DR: Research on this species and on the potential of aquaculture for its cultivation, are urgent, due to the apparent vulnerability and decrease of dusky grouper along the coast of Brazil.
Abstract: Dusky grouper (garoupa, Epinephelus marginatus) is an important catch for several artisanal small-scale fisheries along the Brazilian coast. It is a sedentary, monandric, and late maturing protogynous species, which makes it vulnerable to overharvesting even though it is mainly caught through hook and line or spear fishing through free diving. Lack of information on the ecology and biology of this species in Brazil is astonishing. Much of the information found in the literature concerns Mediterranean dusky groupers. Studies compiling local knowledge (ethnoecology) about fish species complement biological data, and have been fundamental for effective fisheries management. In this study, our objectives are to obtain data about dusky grouper through fish catches and analysis of stomach contents and gonad maturation (macroscopic analyses), along with interviews from fishermen from six small-scales communities from the southern (Pântano do Sul, Florianopolis, Santa Catarina State) to the northern Brazilian coast (Porto Sauipe, Bahia State). We conclude that precautionary approaches and 'data-less' management approaches are needed in the coast of Brazil. Research on this species and on the potential of aquaculture for its cultivation, are urgent, due to the apparent vulnerability and decrease of dusky grouper along the coast of Brazil.
TL;DR: A comparison with the ethnopharmacological information from Mali and other countries showed that some of the traditional indications in Mali are scientifically supported by the literature, and that pharmacologists have not fully investigated all the possible bioactivities that healers ascribe to this plant.
Abstract: This paper describes ethnopharmacological knowledge on the uses of Erythrina senegalensis DC (Fabaceae) in traditional medicine in three different areas (Dioila, Kolokani and Koutiala) in Mali. Data were collected using interviews of traditional healers selected randomly. The main reported diseases for which E. senegalensis was used by the traditional healers were amenorrhea, malaria, jaundice, infections, abortion, wound, and body pain (chest pain, back pain, abdominal pain etc). The fidelity level (which estimates the agreement of traditional healers on the same area about a reported use of the plant) was calculated to compare the results from the three areas. Certain differences were noticed, the most striking was the fact that amenorrhea was the most reported disease in Dioila and Kolokani with 21% of agreement for both areas, while this use was not reported in Koutiala at all. Similarities existed between the three areas on the use of the plant against malaria and infections, although with different degree of agreement among the healers. We also report the results of a literature survey on compounds isolated from the plant and their biological activities. A comparison of these results with the ethnopharmacological information from Mali and other countries showed that some of the traditional indications in Mali are scientifically supported by the literature. For instance, the use of E. senegalensis against infectious diseases (bilharzias, schistosomiasis, pneumonia etc.) is sustained by several antibacterial and antifungal compounds isolated from different parts of the plant. The comparison also showed that pharmacologists have not fully investigated all the possible bioactivities that healers ascribe to this plant.
TL;DR: The research revealed a deep-rooted and widespread habit of husbanding the family's resources and the values for the upper Molise region are lower than those of many Spanish areas, perhaps (and not only) because of the more rapid cultural erosion experienced in Italy.
Abstract: In the years 2003–2005 research was carried out concerning ethno-medicine in the high Molise (central- southern Italy), a region that has been the object of very little investigation from the ethnobotanical point of view. Upper Molise is a continuation of the mountain profiles of the Abruzzi Appenines: a series of hills, steep slopes and deep fluvial valleys making communications difficult. Primordial traditions (e.g. harvest feasts) are typical of the region. Field data were collected through open interviews in the field. These were conducted on both an individual and group level, fresh plants gathered from surrounding areas being displayed. In other cases, individual interviews were conducted by accompanying the person involved to the places where they perform their activities (for example, in the woods with woodcutters, kitchen gardens and fields with housewives, pastures with shepherds, etc.). In total 54 individuals were interviewed. Data of 70 taxa belonging to 39 families were gathered. Among the species, 64 are used in human therapy, 5 as insect repellents, 11 in veterinary medicine, 1 to keep eggs and cheeses and 4 for magic purposes. The most important findings in ethno-medicine relate to the lichen Lobaria pulmonaria (L.) Hoffm. (wounds) and to some vascular plant species: Asplenium trichomanes L. and Ceterach officinarum Willd. (to regularize menstruation), Cyclamen hederifolium (chilblains), Centaurium erythraea Rafn. and Pulmonaria apennina Cristof. & Puppi (bruises), while in the ethno-veterinary field, we have Valeriana officinalis L. (wounds sustained by mules). Also worthy of note, given the isolation of the area, is the number of plants used to protect foodstuffs from parasites, among which Allium sativum L. and Capsicum frutescens L. The research revealed a deep-rooted and widespread habit of husbanding the family's resources. Whilst isolation and snowfalls contributed to the widespread knowledge of means of conserving foodstuffs, they also led to the use of products easily available within each home. The values of E.I. (ethnobotanicity index) for the upper Molise region are considered amongst the highest in Italian areas. Nevertheless, like the values for other areas of Italy, they are lower than those of many Spanish areas, perhaps (and not only) because of the more rapid cultural erosion experienced in Italy.
TL;DR: The relations between local and Western medicinal knowledge within a native Amazonian population, the Tsimane', are studied to suggest cooperation between both health systems might be possible and express willingness to cooperate with each other.
Abstract: Interest in ethnomedicine has grown in the last decades, with much research focusing on how local medicinal knowledge can contribute to Western medicine. Researchers have emphasized the divide between practices used by local medical practitioners and Western doctors. However, researchers have also suggested that merging concepts and practices from local medicinal knowledge and Western science have the potential to improve public health and support medical independence of local people. In this article we study the relations between local and Western medicinal knowledge within a native Amazonian population, the Tsimane'. We used the following methods: 1) participant observation and semi-structured interviews to gather background information, 2) free-listing and pile-sorting to assess whether Tsimane' integrate local medicinal knowledge and Western medicine at the conceptual level, 3) surveys to assess to what extent Tsimane' combine local medicinal knowledge with Western medicine in actual treatments, and 4) a participatory workshop to assess the willingness of Tsimane' and Western medical specialists to cooperate with each other. We found that when asked about medical treatments, Tsimane' do not include Western treatments in their lists, however on their daily practices, Tsimane' do use Western treatments in combination with ethnomedical treatments. We also found that Tsimane' healers and Western doctors express willingness to cooperate with each other and to promote synergy between local and Western medical systems. Our findings contrast with previous research emphasizing the divide between local medical practitioners and Western doctors and suggests that cooperation between both health systems might be possible.
TL;DR: The use and commercialization of P. expansa products for medicinal purposes is common in North of Brazil, andFat and egg shells were used to treat 16 different diseases and turtle fat was the main product sold.
Abstract: Throughout Brazil a large number of people seek out reptiles for their meat, leather, ornamental value and supposed medicinal importance. However, there is a dearth of information on the use of reptiles in folk medicine. In North Brazil, the freshwater turtle, Podocnemis expansa, is one of the most frequently used species in traditional medicines. Many products derived from P. expansa are utilized in rural areas and also commercialized in outdoor markets as a cure or treatment for different diseases. Here we document the use and commercialization of P. expansa for medicinal purposes in the state of Para, Northern Brazil. Data were gathered through interview-questionnaires, with some questions left open-ended. Information was collected in two localities in Para State, North of Brazil. In the City of Belem, data was collected through interviews with 23 herbs or root sellers (13 men and 10 women). Attempts were made to interview all animal merchants in the markets visited. In fishing community of the Pesqueiro Beach, interviews were done with 41 inhabitants (23 men and 18 women) and during the first contacts with the local population, we attempted to identify local people with a specialized knowledge of medicinal animal usage. P. expansa was traded for use in traditional medicines and cosmetics. Fat and egg shells were used to treat 16 different diseases. Turtle fat was the main product sold. The demand for these products is unknown. However, the use of this species in folk medicine might have a considerable impact on wild population, and this must be taken into account for the conservation and management of this species. Our results indicated that the use and commercialization of P. expansa products for medicinal purposes is common in North of Brazil. More studies regarding the use and commerce of Brazilian turtles are urgently needed in order to evaluate the real impact of such activities on natural populations. We hope that our findings about the trade and use of P. expansa in folk medicine will motivate further studies on the use of animals in folk medicine and its implications for conservation.
TL;DR: It is concluded that, as an example of other indigenous people, the Enawene-Nawe classify and identify the bees based not only on their structure and morphological aspects but also on the ecological, etiological, and social characteristics of the species.
Abstract: Background
This paper presents the Enawene-Nawe Society's traditional knowledge about stingless bees. The Enawene-Nawe are an Aruak speaking people, indigenous to the Meridian Amazon. Specifically, they live in the Jurema River hydrological basin, located in the northwestern region of the Mato Grosso state.
TL;DR: The AIDSImpact session concluded that more interdisciplinary research is needed on the experience of people living with HIV/AIDS with these alternative medicines, and on the ways in which these products interact (or not) with anti-retroviral therapy at pharmacological as well as psychosocial levels.
Abstract: The emergence of alternative medicines for AIDS in Asia and Africa was discussed at a satellite symposium and the parallel session on alternative and traditional treatments of the AIDSImpact meeting, held in Marseille, in July 2007. These medicines are heterogeneous, both in their presentation and in their geographic and cultural origin. The sessions focused on the role of these medications in selected resource poor settings in Africa and Asia now that access to anti-retroviral therapy is increasing. The aims of the sessions were to (1) identify the actors involved in the diffusion of these alternative medicines for HIV/AIDS, (2) explore uses and forms, and the way these medicines are given legitimacy, (3) reflect on underlying processes of globalisation and cultural differentiation, and (4) define priority questions for future research in this area. This article presents the insights generated at the meeting, illustrated with some findings from the case studies (Uganda, Senegal, Benin, Burkina Faso, China and Indonesia) that were presented. These case studies reveal the wide range of actors who are involved in the marketing and supply of alternative medicines. Regulatory mechanisms are weak. The efficacy claims of alternative medicines often reinforce a biomedical paradigm for HIV/AIDS, and fit with a healthy living ideology promoted by AIDS care programs and support groups. The AIDSImpact session concluded that more interdisciplinary research is needed on the experience of people living with HIV/AIDS with these alternative medicines, and on the ways in which these products interact (or not) with anti-retroviral therapy at pharmacological as well as psychosocial levels.
TL;DR: Analysis of indigenous knowledge regarding medicinal plants use among the Chepang communities from ward number 3 and 4 of Shaktikhor Village Development Committee located in the central mid hills of Nepal found that Spiritual belief, economy and limitation of alternative health facilities were cause of continuity of people's dependency on traditional healers.
Abstract: Contribution of indigenous knowledge in developing more effective drugs with minimum or no side effects helped to realise importance of study of indigenous remedies and the conservation of biological resources. This study analysed indigenous knowledge regarding medicinal plants use among the Chepang communities from ward number 3 and 4 of Shaktikhor Village Development Committee located in the central mid hills of Nepal. Data were collected in a one-year period and included interviews with traditional healers and elders. Chepangs are rich in knowledge regarding use of different plants and were using a total 219 plant parts from 115 species including one mushroom (belonging 55 families) for medicinal uses. Out of these, 75 species had 118 different new medicinal uses and 18 of them were not reported in any previous documents from Nepal as medicinal plants. Spiritual belief, economy and limitation of alternative health facilities were cause of continuity of people's dependency on traditional healers. Change in socio-economic activities not only threatened traditional knowledge but also resource base of the area. Enforcement of local institution in management of forest resources and legitimating traditional knowledge and practices could help to preserve indigenous knowledge.
TL;DR: The Ejina Mongolian plant folk names were formed on the basis of observations and an understanding of the wild plants growing in their desert environment and the high correspondence between folk names and scientific names shows the scientific meaning of folk botanical nomenclature and classification.
Abstract: Folk names of plants are the roots of traditional plant biodiversity knowledge. This paper mainly records and analyses the wild plant folk names of the Mongolians in the Ejina desert area based on a field survey for collection and identification of voucher specimens. The results show that a total of 121 folk names of local plants have correspondence with 93 scientific species which belong to 26 families and 70 genera. The correspondence between plants' Mongol folk names and scientific species may be classified as one to one correspondence, multitude to one correspondence and one to multitude correspondence. The Ejina Mongolian plant folk names were formed on the basis of observations and an understanding of the wild plants growing in their desert environment. The high correspondence between folk names and scientific names shows the scientific meaning of folk botanical nomenclature and classification. It is very useful to take an inventory of biodiversity, especially among the rapid rural appraisal (RRA) in studying biodiversity at the community level.
TL;DR: How new insights on value regimes concerning plant-based medicines may be gained through further research is pointed out and is meant to contribute to a critical discussion about the ethics of Access and Benefit Sharing.
Abstract: This article gives an overview of anthropological research on bioprospecting in general and of available literature related to bioprospecting particularly in South Africa. It points out how new insights on value regimes concerning plant-based medicines may be gained through further research and is meant to contribute to a critical discussion about the ethics of Access and Benefit Sharing (ABS). In South Africa, traditional healers, plant gatherers, petty traders, researchers and private investors are assembled around the issues of standardization and commercialization of knowledge about plants. This coincides with a nation-building project which promotes the revitalization of local knowledge within the so called African Renaissance. A social science analysis of the transformation of so called Traditional Medicine (TM) may shed light onto this renaissance by tracing social arenas in which different regimes of value are brought into conflict. When medicinal plants turn into assets in a national and global economy, they seem to be manipulated and transformed in relation to their capacity to promote health, their market value, and their potential to construct new ethics of development. In this context, the translation of socially and culturally situated local knowledge about muthi into global pharmaceuticals creates new forms of agency as well as new power differentials between the different actors involved.
TL;DR: The author has highlighted the importance of how, in some parts of Sicily, some ailments like helminthiasis and other correlated pathologies like scantu are 'treated' and, especially within the rural social classes, by folk medicine remedies, herbal practises, particular prayers, rituals and spells.
Abstract: Background
The author reports on the plants, rituals and spells used against worms and the so-called scantu (fright) in some areas of Sicily. The work is based on ethnobotanical research carried out, prevalently, between 2002-2006, in some areas of Eastern, South-Eastern, North-Central and South-Central Sicily.
TL;DR: The results of this study illustrate that odor of bark, sap, flowers, fruit and leaves are important clues that help the Aguaruna to judge the relatedness of trees found in their local environment, in contrast, taste appears to play a more limited role.
Abstract: Background
The ethnobotanical literature still contains few detailed descriptions of the sensory criteria people use for judging membership in taxonomic categories. Olfactory criteria in particular have been explored very little. This paper will describe the importance of odor for woody plant taxonomy and identification among the Aguaruna Jivaro of the northern Peruvian Amazon, focusing on the Aguaruna category numi(trees excluding palms). Aguaruna informants almost always place trees that they consider to have a similar odor together as kumpaji– 'companions,' a metaphor they use to describe trees that they consider to be related.