Showing papers in "Journal of Ethnobiology and Ethnomedicine in 2010"

Traditional herbal medicine in Far-west Nepal: a pharmacological appraisal

Abstract: Plant species have long been used as principal ingredients of traditional medicine in far-west Nepal. The medicinal plants with ethnomedicinal values are currently being screened for their therapeutic potential but their data and information are inadequately compared and analyzed with the Ayurveda and the phytochemical findings. The present study evaluated ethnomedicinal plants and their uses following literature review, comparison, field observations, and analysis. Comparison was made against earlier standard literature of medicinal plants and ethnomedicine of the same area, the common uses of the Ayurveda and the latest common phytochemical findings. The field study for primary data collection was carried out from 2006-2008. The herbal medicine in far-west Nepal is the basis of treatment of most illness through traditional knowledge. The medicine is made available via ancient, natural health care practices such as tribal lore, home herbal remedy, and the Baidhya, Ayurveda and Amchi systems. The traditional herbal medicine has not only survived but also thrived in the trans-cultural environment with its intermixture of ethnic traditions and beliefs. The present assessment showed that traditional herbal medicine has flourished in rural areas where modern medicine is parsimoniously accessed because of the high cost and long travel time to health center. Of the 48 Nepalese medicinal plants assessed in the present communication, about half of the species showed affinity with the common uses of the Ayurveda, earlier studies and the latest phytochemical findings. The folk uses of Acacia catechu for cold and cough, Aconitum spicatum as an analgesic, Aesculus indica for joint pain, Andrographis paniculata for fever, Anisomeles indica for urinary affections, Azadirachta indica for fever, Euphorbia hirta for asthma, Taxus wallichiana for tumor control, and Tinospora sinensis for diabetes are consistent with the latest pharmacological findings, common Ayurvedic and earlier uses. Although traditional herbal medicine is only a primary means of health care in far-west Nepal, the medicine has been pursued indigenously with complementing pharmacology and the Ayurveda. Therefore, further pharmacological evaluation of traditional herbal medicine deserves more attention.

Indigenous use and bio-efficacy of medicinal plants in the Rasuwa District, Central Nepal

Abstract: Background: By revealing historical and present plant use, ethnobotany contributes to drug discovery and socioeconomic development. Nepal is a natural storehouse of medicinal plants. Although several ethnobotanical studies were conducted in the country, many areas remain unexplored. Furthermore, few studies have compared indigenous plant use with reported phytochemical and pharmacological properties. Methods: Ethnopharmacological data was collected in the Rasuwa district of Central Nepal by conducting interviews and focus group discussions with local people. The informant consensus factor (FIC) was calculated in order to estimate use variability of medicinal plants. Bio-efficacy was assessed by comparing indigenous plant use with phytochemical and pharmacological properties determined from a review of the available literature. Criteria were used to identify high priority medicinal plant species. Results: A total of 60 medicinal formulations from 56 plant species were documented. Medicinal plants were used to treat various diseases and disorders, with the highest number of species being used for gastro-intestinal problems, followed by fever and headache. Herbs were the primary source of medicinal plants (57% of the species), followed by trees (23%). The average FIC value for all ailment categories was 0.82, indicating a high level of informant agreement compared to similar studies conducted elsewhere. High FIC values were obtained for ophthalmological problems, tooth ache, kidney problems, and menstrual disorders, indicating that the species traditionally used to treat these ailments are worth searching for bioactive compounds: Astilbe rivularis, Berberis asiatica, Hippophae salicifolia, Juniperus recurva, and Swertia multicaulis. A 90% correspondence was found between local plant use and reported plant chemical composition and pharmacological properties for the 30 species for which information was available. Sixteen medicinal plants were ranked as priority species, 13 of which having also been prioritized in a country-wide governmental classification. Conclusions: The Tamang people possess rich ethnopharmacological knowledge. This study allowed to identify many high value and high priority medicinal plant species, indicating high potential for economic development through sustainable collection and trade.

Preparation and use of plant medicines for farmers' health in Southwest Nigeria: socio-cultural, magico-religious and economic aspects

Abstract: Agrarian rural dwellers in Nigeria produce about 95% of locally grown food commodities. The low accessibility to and affordability of orthodox medicine by rural dwellers and their need to keep healthy to be economically productive, have led to their dependence on traditional medicine. This paper posits an increasing acceptance of traditional medicine country-wide and advanced reasons for this trend. The fact that traditional medicine practitioners' concept of disease is on a wider plane vis-a-vis orthodox medicine practitioners' has culminated in some socio-cultural and magico-religious practices observed in preparation and use of plant medicines for farmers' health management. Possible scientific reasons were advanced for some of these practices to show the nexus between traditional medicine and orthodox medicine. The paper concludes that the psychological aspect of traditional medicine are reflected in its socio-cultural and magico-religious practices and suggests that government should fund research into traditional medicine to identify components of it that can be integrated into the national health system.

An ethnobotanical survey of plants used to manage HIV/AIDS opportunistic infections in Katima Mulilo, Caprivi region, Namibia

Abstract: Katima Mulilo has the highest burden of HIV/AIDS in Namibia. Due to several constraints of the antiretroviral therapy programme, HIV-infected persons still use ethnomedicines to manage AIDS-related opportunistic infections. Despite the reliance on plants to manage HIV/AIDS in Katima Mulilo, there have been no empirical studies to document the specific plant species used by traditional healers to treat AIDS-related opportunistic infections. In this study, an ethnobotanical survey was conducted to record the various plant families, species, and plant parts used to manage different HIV/AIDS-related opportunistic infections in Katima Mulilo, Caprivi region, Namibia. The results showed that a total of 71 plant species from 28 families, mostly the Combretaceae (14%), Anacardiaceae (8%), Mimosaceae (8%), and Ebanaceae (7%), were used to treat conditions such as herpes zoster, diarrhoea, coughing, malaria, meningitis, and tuberculosis. The most plant parts used were leaves (33%), bark (32%), and roots (28%) while the least used plant parts were fruits/seeds (4%). Further research is needed to isolate the plants' active chemical compounds and understand their modes of action.

Indigenous knowledge of medicinal plants used by Saperas community of Khetawas, Jhajjar District, Haryana, India.

Abstract: Plants have traditionally been used as a source of medicine in India by indigenous people of different ethnic groups inhabiting various terrains for the control of various ailments afflicting human and their domestic animals. The indigenous community of snake charmers belongs to the 'Nath' community in India have played important role of healers in treating snake bite victims. Snake charmers also sell herbal remedies for common ailments. In the present paper an attempt has been made to document on ethno botanical survey and traditional medicines used by snake charmers of village Khetawas located in district Jhajjar of Haryana, India as the little work has been made in the past to document the knowledge from this community. Ethno botanical data and traditional uses of plants information was obtained by semi structured oral interviews from experienced rural folk, traditional herbal medicine practitioners of the 'Nath' community. A total of 42 selected inhabitants were interviewed, 41 were male and only one woman. The age of the healers was between 25 years and 75 years. The plant specimens were identified according to different references concerning the medicinal plants of Haryana and adjoining areas and further confirmation from Forest Research Institute, Dehradun. The present study revealed that the people of the snake charmer community used 57 medicinal plants species that belonged to 51 genera and 35 families for the treatment of various diseases. The study has brought to light that the main diseases treated by this community was snakebite in which 19 different types of medicinal plants belongs to 13 families were used. Significantly higher number of medicinal plants was claimed by men as compared to women. The highest numbers of medicinal plants for traditional uses utilized by this community were belonging to family Fabaceae. This community carries a vast knowledge of medicinal plants but as snake charming is banned in India as part of efforts to protect India's steadily depleting wildlife, this knowledge is also rapidly disappearing in this community. Such type of ethno botanical studies will help in systematic documentation of ethno botanical knowledge and availing to the scientific world plant therapies used as antivenin by the Saperas community.

Ethnobotanical study of wild edible plants of Kara and Kwego semi-pastoralist people in Lower Omo River Valley, Debub Omo Zone, SNNPR, Ethiopia

Abstract: Background The rural populations in Ethiopia have a rich knowledge of wild edible plants and consumption of wild edible plants is still an integral part of the different cultures in the country. In the southern part of the country, wild edible plants are used as dietary supplements and a means of survival during times of food shortage. Therefore, the aim of this study is to document the wild edible plants gathered and consumed by Kara and Kwego people, and to analyze patterns of use between the two people.

The use of medicinal plants in the trans-himalayan arid zone of Mustang district, Nepal

Abstract: Background This study documents the use of medicinal plants from the Mustang district of the north-central part of Nepal. Traditional botanical medicine is the primary mode of healthcare for most of the population of this district and traditional Tibetan doctors (Amchi) serve as the local medical experts.

An ethnobotanical survey of medicinal plants in Babungo, Northwest Region, Cameroon

Abstract: An ethnobotanical survey was undertaken to record information on medicinal plants from traditional medical practitioners in Babungo and to identify the medicinal plants used for treating diseases. Traditional Medical Practitioners (TMP's) who were the main informants were interviewed using semi-structured questionnaires and open-ended conversations. Field trips were made to the sites where TMP's harvest plants. The survey identified and recorded 107 plants species from 54 plant families, 98 genera used for treating diseases in Babungo. The Asteraceae was the most represented plant family while herbs made up 57% of the total medicinal plants used. The leaf was the most commonly used plant part while concoction and decoction were the most common method of traditional drug preparation. Most medicinal plants (72%) are harvested from the wild and 45% of these have other non medicinal uses. Knowledge of the use of plants as medicines remains mostly with the older generation with few youth showing an interest. A divers number of plants species are used for treating different diseases in Babungo. In addition to their use as medicines, a large number of plants have other non medicinal uses. The youth should be encouraged to learn the traditional medicinal knowledge to preserve it from being lost with the older generation.

Ethnobotanical survey in Canhane village, district of Massingir, Mozambique: medicinal plants and traditional knowledge.

Abstract: Medicinal plants are used by 80% of people from developing countries to fulfill their primary health needs, occupying a key position on plant research and medicine. Taking into account that, besides their pharmaceutical importance, these plants contribute greatly to ecosystems' stability, a continuous documentation and preservation of traditional knowledge is a priority. The objective of this study was to organize a database of medicinal plants including their applications and associated procedures in Canhane village, district of Massingir, province of Gaza, Mozambique. In order to gather information about indigenous medicinal plants and to maximize the collection of local knowledge, eleven informants were selected taking into account the dimension of the site and the fact that the vegetation presents a great homogeneity. The data were collected through intensive structured and semi-structured interviews performed during field research. Taxonomical identification of plant species was based on field observations and herbarium collections. A total of 53 plant species have been reported, which were used to treat 50 different human health problems. More than half of the species were used for stomach and intestine related disturbances (including major diseases such as diarrhea and dysentery). Additionally, four species with therapeutic applications were reported for the first time, whose potential can further be exploited. The great majority of the identified species was also associated with beliefs and myths and/or used as food. In general, the community was conscientious and motivated about conservational issues and has adopted measures for the rational use of medicinal plants. The ethnomedicinal use of plant species was documented in the Canhane village. The local community had a rich ethnobotanical knowledge and adopted sound management conservation practices. The data compiled in this study show the social importance of the surveyed plants being a contribution to the documentation of PGR at the national and regional level.

The relevance of traditional knowledge systems for ethnopharmacological research: theoretical and methodological contributions.

Abstract: Background Ethnopharmacology is at the intersection of the medical, natural, and social sciences. Despite its interdisciplinary nature, most ethnopharmacological research has been based on the combination of the chemical, biological, and pharmacological sciences. Far less attention has been given to the social sciences, including anthropology and the study of traditional knowledge systems.

Ethnomedical survey of plants used by the Orang Asli in Kampung Bawong, Perak, West Malaysia

Abstract: Background: A qualitative ethnomedical survey was carried out among a local Orang Asli tribe to gather information on the use of medicinal plants in the region of Kampung Bawong, Perak of West Malaysia in order to evaluate the potential medicinal uses of local plants used in curing different diseases and illnesses. Methods: Sixteen informants ranging in age from 35 to 65 years were interviewed. A total of 62 species of plants used by Orang Asli are described in this study based on field surveys and direct face to face communication. These plants belonged to 36 families and are used to treat a wide range of discomforts and diseases. Results: The results of this study showed that majority of the Orang Asli, of Kampung Bawong are still dependent on local plants as their primary source of medication. As the first ethnomedical study in this area, publishing this work is expected to open up more studies to identify and assess the pharmacological and toxicological action of the plants from this region. Conclusions: Preservation and recording of ethnobotanical and ethnomedical uses of traditional medicinal plants is an indispensable obligation for sustaining the medicinal and cultural resource of mankind. Extensive research on such traditional plants is of prime importance to scientifically validate their ethnomedical claims.

Medicinal plants used in Northern Peru for reproductive problems and female health

Abstract: Infections of the reproductive tract, complications after childbirth, and reproductive problems continue to be a major health challenge worldwide. An impressive number of plant species is traditionally used to remedy such afflictions, and some have been investigated for their efficacy with positive results. A total of 105 plant species belonging to 91 genera and 62 families were documented and identified as herbal remedies for reproductive problems in Northern Peru. Most species used were Asteraceae (9.52%), followed by Lamiaceae and Fabaceae (8.57% and 6.67%). The most important families are clearly represented very similarly to their overall importance in the local pharmacopoeia. The majority of herbal preparations for reproductive afflictions were prepared from the leaves of plants (22.72%), the whole plant (21.97%), and stems (21.21%), while other plant parts were used less frequently. More than 60% of the cases fresh plant material was used to prepare remedies. Over 70% of the remedies were applied orally, while the remaining ones were applied topically. Many remedies were prepared as mixtures of multiple ingredients. Little scientific evidence exists to prove the efficacy of the species employed as reproductive disorder remedies in Northern Peru. Only 34% of the plants found or their congeners have been studied at all for their medicinal properties. The information gained on frequently used traditional remedies might give some leads for future targets for further analysis in order to develop new drugs.

Uses, traditional management, perception of variation and preferences in ackee (Blighia sapida K.D. Koenig) fruit traits in Benin: implications for domestication and conservation

Abstract: Blighia sapida is a woody perennial multipurpose fruit tree species native to the Guinean forests of West Africa. The fleshy arils of the ripened fruits are edible. Seeds and capsules of the fruits are used for soap-making and all parts of the tree have medicinal properties. Although so far overlooked by researchers in the region, the tree is highly valued by farmers and is an important component of traditional agroforestry systems in Benin. Fresh arils, dried arils and soap are traded in local and regional markets in Benin providing substantial revenues for farmers, especially women. Recently, ackee has emerged as high-priority species for domestication in Benin but information necessary to elaborate a clear domestication strategy is still very sketchy. This study addresses farmers' indigenous knowledge on uses, management and perception of variation of the species among different ethnic groups taking into account also gender differences. 240 randomly selected persons (50% women) belonging to five different ethnic groups, 5 women active in the processing of ackee fruits and 6 traditional healers were surveyed with semi-structured interviews. Information collected refer mainly to the motivation of the respondents to conserve ackee trees in their land, the local uses, the perception of variation, the preference in fruits traits, the management practices to improve the production and regenerate ackee. People have different interests on using ackee, variable knowledge on uses and management practices, and have reported nine differentiation criteria mainly related to the fruits. Ackee phenotypes with preferred fruit traits are perceived by local people to be more abundant in managed in-situ and cultivated stands than in unmanaged wild stands, suggesting that traditional management has initiated a domestication process. As many as 22 diseases have been reported to be healed with ackee. In general, indigenous knowledge about ackee varies among ethnic and gender groups. With the variation observed among ethnic groups and gender groups for indigenous knowledge and preference in fruits traits, a multiple breeding sampling strategy is recommended during germplasm collection and multiplication. This approach will promote sustainable use and conservation of ackee genetic resources.

Herbal mixtures in traditional medicine in Northern Peru

Abstract: The investigation of plant mixtures used in traditional medicine in Northern Peru yielded a total of 974 herbal preparations used to treat 164 different afflictions. Psychosomatic disorders were, with almost 30% of all recipes applied, the most important afflictions treated. In most cases, healers used only one or two mixtures to treat an illness. However, up to 49 different preparations were used to treat the same disease. This indicates a high degree of experimentation. Altogether 330 plant species, representing almost 65% of the medicinal flora used in the region were applied in mixtures. The overwhelming number of plant mixtures contained 2-7 different plant species, although in the most extreme case 27 distinct species were included. The cluster analysis confirmed that mixtures used for applications like inflammations, infections and blood purification, as well as cough, cold, bronchitis or other respiratory disorders, or urinary infection and kidney problems had similar floristic compositions. Mixtures used for nervous system disorders, anxiety and heart problems often had a similar composition

Asháninka medicinal plants: a case study from the native community of Bajo Quimiriki, Junín, Peru

Abstract: The Ashaninka Native Community Bajo Quimiriki, District Pichanaki, Junin, Peru, is located only 4 km from a larger urban area and is dissected by a major road. Therefore the loss of traditional knowledge is a main concern of the local headman and inhabitants. The present study assesses the state of traditional medicinal plant knowledge in the community and compares the local pharmacopoeia with the one from a related ethnic group. Fieldwork was conducted between July and September 2007. Data were collected through semi-structured interviews, collection of medicinal plants in the homegardens, forest walks, a walk along the river banks, participant observation, informal conversation, cross check through voucher specimens and a focus group interview with children. Four-hundred and two medicinal plants, mainly herbs, were indicated by the informants. The most important families in terms of taxa were Asteraceae, Araceae, Rubiaceae, Euphorbiaceae, Solanaceae and Piperaceae. Eighty-four percent of the medicinal plants were wild and 63% were collected from the forest. Exotics accounted to only 2% of the medicinal plants. Problems related to the dermal system, digestive system, and cultural belief system represented 57% of all the medicinal applications. Some traditional healers received non-indigenous customers, using their knowledge as a source of income. Age and gender were significantly correlated to medicinal plant knowledge. Children knew the medicinal plants almost exclusively by their Spanish names. Sixteen percent of the medicinal plants found in this community were also reported among the Yanesha of the Pasco Region. Despite the vicinity to a city, knowledge on medicinal plants and cultural beliefs are still abundant in this Ashaninka Native Community and the medicinal plants are still available in the surroundings. Nevertheless, the use of Spanish names for the medicinal plants and the shift of healing practices towards a source of income with mainly non-indigenous customers, are signs of acculturation. Future studies on quantification of the use of medicinal plants, dynamics of transmission of ethno-medicinal knowledge to the young generations and comparison with available pharmacological data on the most promising medicinal plants are suggested.

'Offensive' snakes: cultural beliefs and practices related to snakebites in a Brazilian rural settlement

Abstract: This paper records the meaning of the term 'offense' and the folk knowledge related to local beliefs and practices of folk medicine that prevent and treat snake bites, as well as the implications for the conservation of snakes in the county of Pedra Branca, Bahia State, Brazil. The data was recorded from September to November 2006 by means of open-ended interviews performed with 74 individuals of both genders, whose ages ranged from 4 to 89 years old. The results show that the local terms biting, stinging and pricking are synonymous and used as equivalent to offending. All these terms mean to attack. A total of 23 types of 'snakes' were recorded, based on their local names. Four of them are Viperidae, which were considered the most dangerous to humans, besides causing more aversion and fear in the population. In general, local people have strong negative behavior towards snakes, killing them whenever possible. Until the antivenom was present and available, the locals used only charms, prayers and homemade remedies to treat or protect themselves and others from snake bites. Nowadays, people do not pay attention to these things because, basically, the antivenom is now easily obtained at regional hospitals. It is understood that the ethnozoological knowledge, customs and popular practices of the Pedra Branca inhabitants result in a valuable cultural resource which should be considered in every discussion regarding public health, sanitation and practices of traditional medicine, as well as in faunistic studies and conservation strategies for local biological diversity.

Ethnomedicinal uses of Hagenia abyssinica (Bruce) J.F. Gmel. among rural communities of Ethiopia.

Abstract: Ethiopian communities highly depend on local plant resources to secure their subsistence and health Local tree resources are exploited and used intensively for medicinal purposes This study provides insight into the medicinal importance of Hagenia abyssinica as well as the degree of threat on its population An ethnobotanical study was carried out to document medicinal uses of Hagenia abyssinica by rural communities of North and Southeastern Ethiopia The study was conducted using an integrated approach of group discussions, observation, a local market survey and interviews A total of 90 people were interviewed among whom elderly and traditional healers were the key informants Societies in the study sites still depend on Hagenia abyssinica for medicine All plant parts are used to treat different aliments Tree identification, collection and utilization were different among the studied communities In spite of its significance, interest in utilizing flowers of Hagenia abyssinica as an anthelmintic seems to be diminishing, notably among young people This is partly because the medicine can be harmful when it is taken in large quantities Nowadays, the widely used Hagenia abyssinica is endangered primarily due to various anthropogenic impacts This in turn may become a threat for the associated knowledge It is recommended to assist communities in documenting their traditional knowledge Measures for conserving species are urgently needed

Ethnomedicine of the Kagera Region, north western Tanzania. Part 2: The medicinal plants used in Katoro Ward, Bukoba District

Abstract: Background: The Kagera region of north western Tanzania has a rich culture of traditional medicine use and practices. The dynamic inter-ethnic interactions of different people from the surrounding countries constitute a rich reservoir of herbal based healing practices. This study, the second on an ongoing series, reports on the medicinal plant species used in Katoro ward, Bukoba District, and tries to use the literature to establish proof of the therapeutic claims. Methodology: Ethnomedical information was collected using Semi-structured interviews in Kyamlaile and Kashaba villages of Katoro, and in roadside bushes on the way from Katoro to Bukoba through Kyaka. Data collected included the common/local names of the plants, parts used, the diseases treated, methods of preparation, dosage, frequency and duration of treatments. Information on toxicity and antidote were also collected. Literature was consulted to get corroborative information on similar ethnomedical claims and proven biological activities of the plants. Results: Thirty three (33) plant species for treatement of 13 different disease categories were documented. The most frequently treated diseases were those categorized as specific diseases/conditions (23.8% of all remedies) while eye diseases were the least treated using medicinal plants (1.5% of all remedies). Literature reports support 47% of the claims including proven anti-malarial, anti-microbial and anti-inflammatory activity or similar ethnomedical uses. Leaves were the most frequently used plant part (20 species) followed by roots (13 species) while making of decoctions, pounding, squeezing, making infusions, burning and grinding to powder were the most common methods used to prepare a majority of the therapies. Conclusion: Therapeutic claims made on plants used in traditional medicine in Katoro ward of Bukoba district are well supported by literature, with 47% of the claims having already been reported. This study further enhances the validity of plants used in traditional medicine in this region as resources that can be relied on to provide effective, accessible and affordable basic healthcare to the local communities. The plants documented also have the potential of being used in drug development and on farm domestication initiatives.

Ethnoveterinary plant remedies used by Nu people in NW Yunnan of China

Abstract: Nu people are the least populous ethnic group in Yunnan Province of China and most are distributed in Gongshan County, NW Yunnan. Animal production plays an important role in Nu livelihoods and the Nu people have abundant traditional knowledge of animal management and ethnoveterinary practices. This study documents the animal diseases, ethnoveterinary plant remedies and related traditional knowledge in three Nu villages of Gongshan County. This study was carried out in three Nu villages of Gongshan County between July 2009 and February 2010. Data was obtained through the use of semi-structured questionnaires, field observation and PRA tools. A total of 60 Nu respondents (34 men and 26 women) provided information on animal ailments and ethnoveterinary plant medicines used for Nu livestock production. Information on traditional ethnoveterinary medicine knowledge and choice of treatment providers was also obtained. Thirty-five animal conditions were identified in the surveyed area. The major and most common animal diseases among livestock were skin conditions, diarrhea, heat, fevers, colds, and parasites. Most ailments occurred between June and August. The ethnoveterinary medicinal use of 45 plant species was documented. Most medicinal species (86.7%) were collected from the wild. The most frequently used plant parts were whole plants (35.6%), followed by roots (22.2%). The most important medicinal plant species were Saussurea costus (Falc.) Lipech. (UV = 0.67), Senecio scandens Buch.-Ham.ex D.Don (UV = 0.67), Plantago depressa Willd. (UV = 0.63), Rubus corchorifolius L. f. (UV = 0.62), Bupleurum yunnanense Franch. (UV = 0.60), and Polygonum paleaceum Wall. (UV = 0.60). Animal diseases treated with the highest number of ethnoveterinary plant remedies were diarrhea (16 plant species), heat, fever, colds (11 plant species), retained afterbirth (11 plant species), and skin conditions and sores (11 plant species). Many Nu villagers (52%) considered traditional remedies their first choice of animal disease treatment. Traditional ethnoveterinary knowledge was related to the local social-cultural characteristics of Nu people and communities. Animal production plays an important role in Nu culture and livelihoods, and the Nu ethnic group has abundant traditional knowledge about animal production and ethnoveterinary plant remedies. This traditional knowledge faces the risk of disappearing due to increasing modern veterinary medicine extension, livelihood changes and environment degradation. Animal diseases are a major constraint in livestock production in Nu villages. Thus, some strategies and measures should be adopted in the future, such as further researches on Nu culture and livelihoods, community-based validation of ethnoveterinary medicine and broad network building and knowledge sharing.

An ethnozoological study in the adjoining areas of Mount Abu wildlife sanctuary, India

Abstract: There is evidence that human beings are familiar with use of animals for food, cloth, medicine, etc since ancient times Enormous work has been done on ethnobotany and traditional medicine Like plants, animal and their products are also possessing medicinal properties that can be exploited for the benefit of human beings In India, many ethnic communities are dispersed all over the country and these people are still totally depended on local traditional medicinal system for their health care India is gifted with faunal and floral biodiversity, Mount Abu wildlife sanctuary is also one of them, and thus the aim of this work was to take an ethnozoological field survey among Garasiya people (main tribal group of this area) in the adjoining areas of this sanctuary In order to document the ethnozoological information about animal and their products prevalent among these people in the adjoining area of Mount Abu wildlife sanctuary, a study was carried out from January, 2008 to April, 2008 Data were collected through semi-structured questionnaire and open interview with 25 (16 male and 9 female) selected Garasiya people The name of animal and other ethnozoological information were documented Photographs and discussion were also recorded with the help of camera and voice recorder A total of 24 animal species were used in 35 different medicinal purposes including asthma, weakness, tuberculosis, cough, paralysis and blister and for other religious purposes It has been find out that animal used by Garasiya, consist of fourteen mammals, five birds, three reptiles, one arthropods and one amphibian The meat of Cynopterus sphinx used to relieved fever and cough has the highest FL (96%) although flesh of Sus scrofa and tooth of Elephas maximus have the lowest FL (12%) Some protected species such as Elephas maximus (elephant), Semnopithecus priam (monkey), Cervus unicolor (sambhar) were also mentioned as important medicinal resources We also found that cough, asthma and other respiratory diseases are the most frequently cited disease, as such, a number of traditional medicine are available for the treatment The present work indicates that 24 animal species were being used to treat 34 various ailments in the surroundings areas of Mount Abu wildlife sanctuary The results show that ethnozoological practices are an important alternative medicinal practice for the Garasiya people This study also indicates the very rich ethnozoological knowledge of these people in relation to traditional medicine So there is an urgent need to properly document to keep a record of the ethnozoological information We hope that this information will be useful for further research in the field of ethnozoology, ethnopharmacology and conservation point of view

Utilisation of priority traditional medicinal plants and local people's knowledge on their conservation status in arid lands of Kenya (Mwingi District)

Abstract: Mwingi District lies within the Kenyan Arid and Semiarid lands (ASALs) in Eastern Province. Although some ethnobotanical surveys have been undertaken in some arid and semiarid areas of Kenya, limited studies have documented priority medicinal plants as well as local people's awareness of conservation needs of these plants. This study sought to establish the priority traditional medicinal plants used for human, livestock healthcare, and those used for protecting stored grains against pest infestation in Mwingi district. Further, the status of knowledge among the local people on the threat and conservation status of important medicinal species was documented. This study identified 18 species which were regarded as priority traditional medicinal plants for human health. In terms of priority, 8 were classified as moderate, 6 high, while 4 were ranked highest priority species. These four species are Albizia amara (Roxb.) Boiv. (Mimosacaeae), Aloe secundiflora (Engl. (Aloaceae), Acalypha fruticosa Forssk. (Euphorbiaceae) and Salvadora persica L. (Salvadoraceae). In regard to medicinal plants used for ethnoveterinary purposes, eleven species were identified while seven species were reported as being important for obtaining natural products or concoctions used for stored grain preservation especially against weevils. The data obtained revealed that there were new records of priority medicinal plants which had not been documented as priority species in the past. Results on conservation status of these plants showed that more than 80% of the respondents were unaware that wild medicinal plants were declining, and, consequently, few of them have any domesticated species. Some of the species that have been conserved on farm or deliberately allowed to persist when wild habitats are converted into agricultural lands include: Croton megalocarpus Hutch., Aloe secundiflora, Azadirachta indica A. Juss., Warburgia ugandensis Sprague, Ricinus communis L. and Terminalia brownie Fresen. A small proportion of the respondents however, were aware of the threats facing medicnal plants. Some of the plants reported as declining include, Solanum renschii Vatke (Solanaceae), Populus ilicifolia (Engl.) Rouleau (Salicaceae), Strychnos henningsii Gilg (Loganiaceae) and Rumex usambarensis (Dammer) Dammer (Polygonaceae). Considering the low level of understanding of conservation concerns for these species, there is need therefore, to build capacity among the local communities in this area particularly in regard to sustainable use of natural resources, conservation methods as well as domestication processes.

The pituri story: a review of the historical literature surrounding traditional Australian Aboriginal use of nicotine in Central Australia.

Abstract: The harmful outcomes of nicotine self administration have been the focus of sustained global health education campaigns that have targeted tobacco smoking and to a lesser extent, smokeless tobacco use. 'Smokeless tobacco' infers that the nicotine is not burnt, and administration can be through a range of methods including chewing. The chewing of wild tobacco plants (Nicotiana spp.) is practiced across a broad inland area of Central Australia by traditional Aboriginal groups. Collectively these plants are known by a variety of names - one common name being 'pituri'. This is the first paper to examine the historical literature and consider the linkage between pituri use and health outcomes. Using a narrative approach, this paper reviews the literature generated since 1770 surrounding the term pituri and the behaviours associated with its use. The review examines the scientific literature, as well as the diaries and journals of nineteenth century explorers, expedition notes, and early Australian novels to expound the scientific evidence and broaden the sense of understanding related to pituri, particularly the behavioural elements. The evaluation considers the complexities of ethnobotany pertaining to language and distance and the ethnopharmacology of indigenous plant usage. The review compares the use of burnt and smokeless tobacco to pituri and establishes the foundation for research into the clinical significance and health outcomes of pituri use. Additionally, this review provides contemporary information for clinicians providing care for patients who chew pituri.

"If you don't believe it, it won't help you": use of bush medicine in treating cancer among Aboriginal people in Western Australia

Abstract: Little is known about the use of bush medicine and traditional healing among Aboriginal Australians for their treatment of cancer and the meanings attached to it. A qualitative study that explored Aboriginal Australians' perspectives and experiences of cancer and cancer services in Western Australia provided an opportunity to analyse the contemporary meanings attached and use of bush medicine by Aboriginal people with cancer in Western Australia Data collection occurred in Perth, both rural and remote areas and included individual in-depth interviews, observations and field notes. Of the thirty-seven interviews with Aboriginal cancer patients, family members of people who died from cancer and some Aboriginal health care providers, 11 participants whose responses included substantial mention on the issue of bush medicine and traditional healing were selected for the analysis for this paper. The study findings have shown that as part of their healing some Aboriginal Australians use traditional medicine for treating their cancer. Such healing processes and medicines were preferred by some because it helped reconnect them with their heritage, land, culture and the spirits of their ancestors, bringing peace of mind during their illness. Spiritual beliefs and holistic health approaches and practices play an important role in the treatment choices for some patients. Service providers need to acknowledge and understand the existence of Aboriginal knowledge (epistemology) and accept that traditional healing can be an important addition to an Aboriginal person's healing complementing Western medical treatment regimes. Allowing and supporting traditional approaches to treatment reflects a commitment by modern medical services to adopting an Aboriginal-friendly approach that is not only culturally appropriate but assists with the cultural security of the service.

Ethnopharmacological survey among migrants living in the Southeast Atlantic Forest of Diadema, São Paulo, Brazil

Abstract: Understanding how people of diverse cultural backgrounds have traditionally used plants and animals as medicinal substances during displacements is one of the most important objectives of ethnopharmacological studies. An ethnopharmacological survey conducted among migrants living in the Southeast Atlantic Forest remnants (Diadema, Sao Paulo, Brazil) is presented herein. Ethnographical methods were used to select and interview the migrants, and botanical and zoological techniques were employed to collect the indicated resources. We interviewed five migrants who described knowledge on 12 animals and 85 plants. Only 78 plants were present in Diadema, they belong to 37 taxonomic families; 68 were used exclusively for medicinal purposes, whereas 10 were reported to be toxic and/or presented some restriction of use. These taxa were grouped into 12 therapeutic categories (e.g., gastrointestinal disturbances, inflammatory processes or respiratory problems) based on the 41 individual complaints cited by the migrants. While the twelve animal species were used by the migrants to treat nine complaints; these were divided into six categories, the largest of which related to respiratory problems. None of the animal species and only 57 of the 78 plant species analysed in the present study were previously reported in the pharmacological literature; the popular knowledge concurred with academic findings for 30 of the plants. The seven plants [Impatiens hawkeri W. Bull., Artemisia canphorata Vill., Equisetum arvensis L., Senna pendula (Humb. & Bonpl. ex Willd.) H.S. Irwin & Barneby, Zea mays L., Fevillea passiflora Vell. and Croton fuscescens Spreng)] and the two animals (Atta sexdens and Periplaneta americana) that showed maintenance of use among migrants during their displacement in Brazilian territory, have not been studied by pharmacologists yet. Thus, they should be highlighted and focused in further pharmacology and phytochemical studies, since the persistence of their uses can be indicative of bioactive potentials.

Organic farmers use of wild food plants and fungi in a hilly area in Styria (Austria)

Abstract: Changing lifestyles have recently caused a severe reduction of the gathering of wild food plants. Knowledge about wild food plants and the local environment becomes lost when plants are no longer gathered. In Central Europe popular scientific publications have tried to counter this trend. However, detailed and systematic scientific investigations in distinct regions are needed to understand and preserve wild food uses. This study aims to contribute to these investigations. Research was conducted in the hill country east of Graz, Styria, in Austria. Fifteen farmers, most using organic methods, were interviewed in two distinct field research periods between July and November 2008. Data gathering was realized through freelisting and subsequent semi-structured interviews. The culinary use value (CUV) was developed to quantify the culinary importance of plant species. Hierarchical cluster analysis was performed on gathering and use variables to identify culture-specific logical entities of plants. The study presented was conducted within the framework of the master's thesis about wild plant gathering of the first author. Solely data on gathered wild food species is presented here. Thirty-nine wild food plant and mushroom species were identified as being gathered, whereas 11 species were mentioned by at least 40 percent of the respondents. Fruits and mushrooms are listed frequently, while wild leafy vegetables are gathered rarely. Wild foods are mainly eaten boiled, fried or raw. Three main clusters of wild gathered food species were identified: leaves (used in salads and soups), mushrooms (used in diverse ways) and fruits (eaten raw, with milk (products) or as a jam). Knowledge about gathering and use of some wild food species is common among farmers in the hill country east of Graz. However, most uses are known by few farmers only. The CUV facilitates the evaluation of the culinary importance of species and makes comparisons between regions and over time possible. The classification following gathering and use variables can be used to better understand how people classify the elements of their environment. The findings of this study add to discussions about food heritage, popularized by organizations like Slow Food, and bear significant potential for organic farmers.

Plant identification credibility in ethnobotany: a closer look at Polish ethnographic studies

Abstract: This paper is an attempt to estimate the percentage of erroneously identified taxa in ethnographic studies concerning the use of plants and to propose a code for recording credibility of identification in historical ethnobotany publications. A sample of Polish-language ethnobotanical literature (45 published sources from 1874-2005) and four collections of voucher specimens (from 1894-1975) were analyzed. Errors were detected in the publications by comparing the data with existing knowledge on the distribution of plant names and species ranges. The voucher specimens were re-examined. A one-letter code was invented for quick identification of the credibility of data published in lists of species compiled from historical or ethnographic sources, according to the source of identification: voucher specimen, Latin binominal, botanical expert, obvious widespread name, folk name, mode of use, range, physical description or photograph. To test the use of the code an up-to-date list of wild food plants used in Poland was made. A significant difference between the ratio of mistakes in the voucher specimen collections and the ratio of detectable mistakes in the studies without herbarium documentation was found. At least 2.3% of taxa in the publications were identified erroneously (mean rate was 6.2% per publication), and in half of these mistakes even the genus was not correct. As many as 10.0% of voucher specimens (on average 9.2% per collection) were originally erroneously identified, but three quarters of the identification mistakes remained within-genus. The species of the genera Thymus, Rumex and Rubus were most often confused within the genus. Not all of the invented credibility codes were used in the list of wild food plants, but they may be useful for other researchers. The most often used codes were the ones signifying identification by: voucher specimen, botanical expert and by a common name used throughout the country. The results of this study support the rigorous use of voucher specimens in ethnobotany, although they also reveal a relatively high percentage of misidentified taxa in the specimens studied. The invented credibility coding system may become a useful tool for communication between historical ethnobotanists, particularly in creating larger databases.

Ethnoveterinary treatments by dromedary camel herders in the Suleiman Mountainous Region in Pakistan: an observation and questionnaire study.

Abstract: Background: The Suleiman mountainous region is an important cradle of animal domestication and the habitat of many indigenous livestock breeds. The dromedary camel is a highly appreciated and valued animal and represents an important genetic resource. Camel herders, living in remote areas, have developed their own ways to treat diseases in camels, based on a long time of experience. Methods: Information about the diseases and the ethnoveterinary practices performed was collected from a total of 90 herders and healers by interviews and participant observations. Results: The respondents classified the diseased in major and minor fractions. Clinical signs were given in detail. Mange followed by trypanosomosis and orf were considered the most prevalent diseases, and also caused the greatest economic losses. Orf was regarded the most complex disease. The season was considered to have great influence on the occurrence of the diseases. A variety of different treatments were described, such as medicinal plants, cauterization, odorant/fly repellents, pesticides, larvicides, cold drink, yogurt and supportive therapy (hot food, hot drink).

Ethnobotany genomics - discovery and innovation in a new era of exploratory research.

Abstract: We present here the first use of DNA barcoding in a new approach to ethnobotany we coined "ethnobotany genomics". This new approach is founded on the concept of 'assemblage' of biodiversity knowledge, which includes a coming together of different ways of knowing and valorizing species variation in a novel approach seeking to add value to both traditional knowledge (TK) and scientific knowledge (SK). We employed contemporary genomic technology, DNA barcoding, as an important tool for identifying cryptic species, which were already recognized ethnotaxa using the TK classification systems of local cultures in the Velliangiri Hills of India. This research is based on several case studies in our lab, which define an approach to that is poised to evolve quickly with the advent of new ideas and technology. Our results show that DNA barcoding validated several new cryptic plant species to science that were previously recognized by TK classifications of the Irulas and Malasars, and were lumped using SK classification. The contribution of the local aboriginal knowledge concerning plant diversity and utility in India is considerable; our study presents new ethnomedicine to science. Ethnobotany genomics can also be used to determine the distribution of rare species and their ecological requirements, including traditional ecological knowledge so that conservation strategies can be implemented. This is aligned with the Convention on Biological Diversity that was signed by over 150 nations, and thus the world's complex array of human-natural-technological relationships has effectively been re-organized.

Folk medicine used to heal malaria in Calabria (southern Italy)

Abstract: In Italy, malaria was an endemic disease that was eradicated by the mid-20th century. This paper evaluates the prophylactic and therapeutic remedies used by folk medicine to cure malaria in Calabria (southern Italy). The data has been collected by analysing works of physicians, ethnographers, folklorists and specialists of the study of Calabrian history between the end of the 19th century and the 20th century. The data collected have allowed us to describe the most common cures used by the Calabrian people to treat malaria and the most evident symptoms of this disease, such as intermittent fever, hepato-spleenomegaly, asthenia and dropsy. This approach uncovered a heterogeneous corpus of empirical, magical and religious remedies, which the authors have investigated as evidences of past "expert medicine" and to verify their real effectiveness in the treatment of malaria.

Ethnomedicine and ethnobotany of fright, a Caribbean culture-bound psychiatric syndrome.

Abstract: Background "Fright" is an English-speaking Caribbean idiom for an illness, or ethnomedical syndrome, of persistent distress. A parallel ethnopsychiatric idiom exists in the French Antilles as sesisma. Fright is distinct from susto among Hispanics, though both develop in the wake of traumatic events. West Indian ethnophysiology (ethnoanatomy) theorizes that an overload of stressful emotions (fear, panic, anguish or worry) causes a cold humoral state in which blood coagulates causing prolonged distress and increased risks of other humorally cold illnesses.