http://www.ethnobiomed.com The latest research articles published by Journal of Ethnobiology and Ethnomedicine 2013-05-22T00:00:00Z Background: Indigenous communities in Namibia possess a rich indigenous knowledge expressed within many practices of these communities. Indigenous wild edible fruits are available along the Namibian 13 regions of which it forms a rich source of vitamins, fibres, minerals and a heterogeneous collection of bioactive compounds referred to as phytochemicals for indigenous people's diet. The aim of this study was to record the different IKS practices on the indigenous fruit trees in Ohangwena and Oshikoto regions of Namibia. Methods: An ethnobotanical survey was undertaken to collect information from local communities from 23-29 October 2011. Data was collected through the use of questionnaires and personal interviews during field trips in the Ohangwena and Oshikoto regions. A total of 65 respondents were interviewed; 54% women, 38% men and 8% both in group interviews. Results: The majority of the people interviewed were in their thirty's, with the youngest being 18 years old and the oldest being 98 years old. Forty three plant specimens were collected from the two regions; these specimens belong to 20 genera and 25 species. Regarding to the indigenous knowledge; 87% of the respondents indicated that their knowledge on indigenous fruits was learnt mainly through their parent. Indigenous people's perception on declining indigenous fruits revealed that 56.3% of the respondents reported that indigenous fruits were declining. Only a 42.2% indicated that the indigenous fruits populations are increasing. Regarding to the management practices to improve the production of these indigenous fruit trees; 38.6% reported that there are some efforts on management practices; on the other hand 61.4% reported there are no management practices on the indigenous fruit trees in their areas. Four species were found to be the most frequently used and mentioned fruits which need to be given high preference in terms of conservation are: Berchemia discolor, Hyphaene petersiana, Sclerocarya birrea and Diospyros mespiliformis. The following diseases and ailments have been reported to be treated by the indigenous fruit trees which include: toothache, diarrhoea, cough, tonsillitis, burns, skin allergy, stomach ache, snake bit, constipation, etc. 28% of the respondents mentioned an ethno veterinary use(s) of these fruits, e.g. the use of the Ziziphus mucronata roots to treat diarrhoea in cattle, the bark of eembe (Berchemia discolor) to treat calf weakness. Conclusions: The local communities in Oshikoto and Ohangwena regions have relatively good knowledge and practices regarding the indigenous fruit. This study enhances our understanding on the indigenous fruit in Namibia and their uses by local communities. http://www.ethnobiomed.com/content/9/1/34 Ahmad Cheikhyoussef Werner Embashu Journal of Ethnobiology and Ethnomedicine 2013, null:34 2013-05-22T00:00:00Z doi:10.1186/1746-4269-9-34 /content/figures/1746-4269-9-34-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 34 2013-05-22T00:00:00Z PDF Background: The importance that birds of the Columbidae family have had throughout history is visible on the Mediterranean coast. Pigeon fancying is the art of breeding and training carrier pigeons and currently, several breeds exist. The sport of racing pigeons consists in covering a distance at maximum possible speed. However, pigeon breeding has another modality called "sport pigeon", where several males follow a female. This study focusses on ethnobotanical knowledge of native and exotic plant species that are used for diet, breeding, stimulation, healing illnesses and staining the plumage of pigeons bred in captivity. Methods: Using semi-structured interviews, we gathered information about the different plant species traditionally used for pigeon-breeding in the region of Valencia. Background material on remedies for bird illnesses was gathered from folk botanical references, local books and journals.The plant species were collected in the study area, then identified in the laboratory using dichotomous keys and vouchered in the ABH (Herbarium of Alicante University). We used Excel (R) 2003 to perform a simple statistical analysis of the data collected. Results: We collected 56 species of plants (and one variety) that included 29 botanical families. The total number of species was made up of 35 cultivated and 21 wild plants. The most common were Gramineae (14 species), Leguminosae (6 species), and Compositae (4 species). Conclusions: Pigeon breeding is an immensely popular activity in Eastern Spain, and ethnobiological knowledge about breeding pigeons and caring for them is considerable. The names and traditional uses of plants depend on their geographical location, vernacular names serve as an intangible heritage. Feeding, environmental features, and genetic makeup of individuals are relevant aspects in the maintenance of avian health. http://www.ethnobiomed.com/content/9/1/33 Antonio Belda Carolina Cortés Victoriano Peiró Journal of Ethnobiology and Ethnomedicine 2013, null:33 2013-05-20T00:00:00Z doi:10.1186/1746-4269-9-33 /content/figures/1746-4269-9-33-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 33 2013-05-20T00:00:00Z PDF Background: Plants have traditionally been used for treatment of human and livestock ailments in Ethiopia by different ethnic and social groups. However, this valuable source of knowledge is not adequately documented, which impedes their widespread use, evaluation and validation. Here, we recorded indigenous knowledge and standard practices for human and livestock disease control, of three ethnic groups (Aari, Maale and Bena-Tsemay) in South Omo Zone of Southern Nations, Nationalities and Peoples Regional State, Ethiopia. Methods: A cross-sectional study was carried out using a semi-structured questionnaire to document knowledge of 50 traditional healers (40 male and 10 female) in medicinal plant use for treatment of human and livestock ailments. Descriptive statistics were used to analyze and summarize the ethno-botanical data. Results: Ninety-one plants, with claimed medicinal properties against a total of 34 human and livestock ailments, were reported and botanically identified as belonging to 57 genera and 33 plant families. Most of the plant species reported belonged to one of seven major families: Lamiaceae, Solanaceae, Menispermiaceae, Fabaceae, Asteraceae, Plumbaginaceae and Geraniaceae. Woody plants (shrubs 21% and trees 29%) were the major growth form used, whilst roots (40%) and leaves (35%) were the major plant parts used in the study areas. Healers mostly practice oral administration of plant preparations (65%). Multiple medicinal plants were cited against particular ailments, and mixing of two or more different medicinal plants (14.3%) against a single ailment was also commonly reported. Conclusion: This study showed that traditional medicine, mainly involving the use of medicinal plants, is playing a significant role in meeting the primary healthcare needs of the three ethnic groups. Acceptance of traditional medicine and limited access to modern healthcare facilities could be considered as the main factors for the continuation of the practice. Documented knowledge of the traditional healers can be used to support the country's human and livestock health care system and improve lives and livelihoods. Information generated will be used in future studies to validate bioactivity of selected medicinal plants used by traditional healers, so to increase their acceptability in health care systems both nationally and internationally. http://www.ethnobiomed.com/content/9/1/32 Ketema Tolossa Etana Debela Spiridoula Athanasiadou Adugna Tolera Gebeyehu Ganga Jos Houdijk Journal of Ethnobiology and Ethnomedicine 2013, null:32 2013-05-16T00:00:00Z doi:10.1186/1746-4269-9-32 /content/figures/1746-4269-9-32-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 32 2013-05-16T00:00:00Z PDF Background: Traditional medicine has remained as the most affordable and easily accessible source of treatment in the primary healthcare system of resource poor communities in Zimbabwe. The local people have a long history of traditional plant usage for medicinal purposes. Despite the increasing acceptance of traditional medicine in Zimbabwe, this rich indigenous knowledge is not adequately documented. Documentation of plants used as traditional medicines is needed so that the knowledge can be preserved and the utilized plants conserved and used sustainably. The primary objective of this paper is to summarize information on traditional uses of medicinal plants in south-central Zimbabwe, identifying research gaps and suggesting perspectives for future research. Methods: This study is based on a review of the literature published in scientific journals, books, reports from national, regional and international organizations, theses, conference papers and other grey materials. Results: A total of 93 medicinal plant species representing 41 families and 77 genera are used in south-central Zimbabwe. These plant species are used to treat 18 diseases and disorder categories, with the highest number of species used for gastro-intestinal disorders, followed by sexually transmitted infections, cold, cough and sore throat and gynaecological problems. Shrubs and trees (38% each) were the primary sources of medicinal plants, followed by herbs (21%) and climbers (3%). The therapeutic claims made on medicinal plants documented in south-central Zimbabwe are well supported by literature, with 82.8% of the plant species having similar applications in other regions of Zimbabwe as well as other parts of the world and 89.2% having documented biological and pharmacological properties. Conclusion: This study illustrates the importance of traditional medicines in the treatment and management of human diseases and ailments in south-central Zimbabwe. Traditional medicines still play an important role in meeting basic health care of local communities in Zimbabwe. http://www.ethnobiomed.com/content/9/1/31 Alfred Maroyi Journal of Ethnobiology and Ethnomedicine 2013, null:31 2013-05-04T00:00:00Z doi:10.1186/1746-4269-9-31 /content/figures/1746-4269-9-31-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 31 2013-05-04T00:00:00Z XML Contributing reviewersThe editors of Journal of Ethnobiology and Ethnomedicine would like to thank all our reviewers who have contributed to the journal in Volume 8 (2012). http://www.ethnobiomed.com/content/9/1/16 Andrea Pieroni Lucy Abel Journal of Ethnobiology and Ethnomedicine 2013, null:16 2013-04-29T00:00:00Z doi:10.1186/1746-4269-9-16 /content/figures/1746-4269-9-16-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 16 2013-04-29T00:00:00Z XML Background: Folk names of plants are the root of traditional plant biodiversity knowledge. In pace with social change and economic development, Mongolian knowledge concerning plant diversity is gradually vanishing. Collection and analysis of Mongolian folk names of plants is extremely important. During 2008 to 2012, the authors have been to the Arhorchin National Nature Reserve area 5 times. Fieldwork was done in 13 villages, with 56 local Mongol herdsmen being interviewed. This report documents plant folk names, analyzes the relationship between folk names and scientific names, looks at the structure and special characteristics of folk names, plant use information, and comparative analysis were also improved. Methods: Ethnobotanical interviewing methods of free-listing and open-ended questionnaires were used. Ethnobotanical interview and voucher specimen collection were carried out in two ways as local plant specimens were collected beforehand and then used in interviews, and local Mongol herdsmen were invited to the field and interviewed while collecting voucher specimens. Mongolian oral language was used as the working language and findings were originally recorded in Mongolian written language. Scientific names of plants are defined through collection and identification of voucher specimens by the methods of plant taxonomy. Results: A total of 146 folk names of local plants are recorded. Plant folk names corresponded with 111 species, 1 subspecies, 7 varieties, 1 form, which belong to 42 families and 88 genera. The correspondence between plant folk names and scientific names may be classified as one to one correspondence, two or three to one correspondence, and one to multitude correspondence. The structure of folk names were classified as primary names, secondary names and borrowed names. There were 12 folk names that contain animal names and they have correspondence with 15 species. There are nine folk names that contain usage information and they have correspondence with 10 species in which five species and one variety of plant are still used by the local people. The results of comparative analysis on the Mongol herdsmen in the Arhorchin National Nature Reserve and the Mongolians in the Ejina desert area shows that there are some similarities, as well as many differences whether in language or in the structure. Conclusion: In the corresponding rate between plant folk names and scientific names yielded a computational correspondence of 82.19%, which can be considered as a high level of consistency between scientific knowledge and traditional knowledge in botanical nomenclature. Primary names have most cultural significance in the plant folk names. Special characteristic of plant folk names were focused on the physical characteristics of animals which were closely related to their traditional animal husbandry and environment. Plant folk names are not only a code to distinguish between different plant species, but also a kind of culture rich in a deep knowledge concerning nature. The results of comparative analysis shows that Mongolian culture in terms of plant nomenclature have characteristics of diversity between the different regions and different tribes. http://www.ethnobiomed.com/content/9/1/30 Soyolt Galsannorbu Yongping Wunenbayar Guohou Liu Khasbagan Journal of Ethnobiology and Ethnomedicine 2013, null:30 2013-04-24T00:00:00Z doi:10.1186/1746-4269-9-30 /content/figures/1746-4269-9-30-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 30 2013-04-24T00:00:00Z XML Background: Fruit from the palm Mauritia flexuosa (aguaje) is harvested throughout the Peruvian Amazon for subsistence and commercial purposes. Recent estimates suggest that residents of Iquitos, the largest city in the region, consume approximately 148.8 metric tons of aguaje fruit per month, the vast majority of which is harvested by felling and killing adult female trees. In this study, we sought to better understand and document the importance of M. flexuosa palm swamps (aguajales) in two Maijuna indigenous communities to inform the sustainable management of this habitat and species. Methods: Semi-structured interviews, focus groups, and household surveys were carried out to assess the significance of aguajales and their associated plant and animal resources as well as to determine how the relationship that the Maijuna have with aguajales has changed over time. Results: Aguajales and their associated resources are culturally significant and useful to the Maijuna in a wide variety of ways. In addition to M. flexuosa, the Maijuna use over 60 different species of plants from aguajales. When M. flexuosa is in fruit, aguajales are important hunting areas with a total of 20 different animal species hunted. The Maijuna also have traditional beliefs about aguajales, believing that malevolent supernatural beings reside in them. Notably, the relationship that the Maijuna have with aguajales has changed considerably over the years as aguaje fruit went from a subsistence item collected opportunistically from the ground to a market good destructively harvested beginning in the early 1990s. The Maijuna are concerned not only about how this has affected the future commercial harvest of aguaje but also about its effects on game animals given the importance of hunting to Maijuna cultural identity, subsistence, and income generation. Conclusions: In order to meet the multiple socio-cultural and economic needs of the Maijuna, sustainable management efforts must be expanded to not only focus on the commercial harvest of aguaje but also other facets of their relationship with this habitat. Our study suggests that the research and development of multi-use forest management plans must not be restricted to commercial forest products and ecosystem services given that many communities rely on tropical forests for a wide range of non-market cultural, economic, and subsistence goods and services. http://www.ethnobiomed.com/content/9/1/29 Michael Gilmore Bryan Endress Christa Horn Journal of Ethnobiology and Ethnomedicine 2013, null:29 2013-04-22T00:00:00Z doi:10.1186/1746-4269-9-29 /content/figures/1746-4269-9-29-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 29 2013-04-22T00:00:00Z PDF Background: Locally harvested wild edible plants (WEPs) provide food as well as cash income for indigenous people and are of great importance in ensuring global food security. Some also play a significant role in maintaining the productivity and stability of traditional agro-ecosystems. Shangri-la region of Yunnan Province, SW China, is regarded as a biodiversity hotspot. People living there have accumulated traditional knowledge about plants. However, with economic development, WEPs are threatened and the associated traditional knowledge is in danger of being lost. Therefore, ethnobotanical surveys were conducted throughout this area to investigate and document the wild edible plants traditionally used by local Tibetan people. Methods: Twenty-nine villages were selected to carry out the field investigations. Information was collected using direct observation, semi-structured interviews, individual discussions, key informant interviews, focus group discussions, questionnaires and participatory rural appraisal (PRA). Results: Information about 168 wild edible plant species in 116 genera of 62 families was recorded and specimens were collected. Most species were edible greens (80 species) or fruits (78). These WEPs are sources for local people, especially those living in remote rural areas, to obtain mineral elements and vitamins. More than half of the species (70%) have multiple use(s) besides food value. Some are crop wild relatives that could be used for crop improvement. Several also have potential values for further commercial exploitation. However, the utilization of WEPs and related knowledge are eroding rapidly, especially in the areas with convenient transportation and booming tourism. Conclusion: Wild food plants species are abundant and diverse in Shangri-la region. They provide food and nutrients to local people and could also be a source of cash income. However, both WEPs and their associated indigenous knowledge are facing various threats. Thus, conservation and sustainable utilization of these plants in this area are of the utmost importance. Documentation of these species may provide basic information for conservation, possibly further exploitation, and will preserve local traditional knowledge. http://www.ethnobiomed.com/content/9/1/28 Yan Ju Jingxian Zhuo Bo Liu Chunlin Long Journal of Ethnobiology and Ethnomedicine 2013, null:28 2013-04-19T00:00:00Z doi:10.1186/1746-4269-9-28 /content/figures/1746-4269-9-28-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 28 2013-04-19T00:00:00Z XML Background: Most rural people in the Limpopo Province depend on plant resources to meet their livelihood needs. However, there is insufficient recorded information regarding their use and management. The current study therefore was carried out in selected villages of the Limpopo Province, to close this knowledge gap. Methods: Information was collected from 60 people residing in two villages, using a semi-structured questionnaire, supplemented with field observations. Results: A total of 47 wild plant species (95% indigenous and 5% exotics) from 27 families, mostly from the Fabaceae (17%), Anacardiaceae (9%), and Combretaceae (9%) were documented. These species were used primarily for firewood (40%), food (36%) and medicine (29%). Significantly used species included Sclerocarya birrea (85%), Combretum kraussii (35%) and Harpephyllum caffrum (35%). Local traditional rules and regulations including taboos, social beliefs and fines are in place to aid in the management of communal resources. However, a significant number (67%) of participants mentioned that they were not pleased with these rules and regulations. Conclusion: The current study concluded that plant resources still play an important role in the surveyed rural areas of the Limpopo Province. Furthermore, for sustainable utilization and long-term conservation of plants in these areas the government should assist communities in the management of their plant resources. http://www.ethnobiomed.com/content/9/1/27 Marula Rasethe Sebua Semenya Martin Potgieter Alfred Maroyi Journal of Ethnobiology and Ethnomedicine 2013, null:27 2013-04-16T00:00:00Z doi:10.1186/1746-4269-9-27 /content/figures/1746-4269-9-27-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 27 2013-04-16T00:00:00Z XML Background: Due to its diverse geographical and habitat conditions, northern Pakistan harbors a wealth of medicinal plants. The plants and their traditional use are part of the natural and cultural heritage of the region. This study was carried out to document which medicinal plant species and which plant parts are used in the region of Swat, which syndrome categories are particularly concerned, and which habitat spectrum is frequented by collectors. Finally, we assessed to which extent medicinal plants are vulnerable due to collection and habitat destruction. Methods: An ethnobotanical survey was undertaken in the Miandam area of Swat, North Pakistan. Data were collected through field assessment as well as from traditional healers and locals by means of personal interviews and semi-structured questionnaires. Results: A total of 106 ethno-medicinal plant species belonging to 54 plant families were recorded. The most common growth forms were perennial (43%) and short-lived herbs (23%), shrubs (16%), and trees (15%). Most frequently used plant parts were leaves (24%), fruits (18%) and subterranean parts (15%). A considerable proportion of the ethno-medicinal plant species and remedies concerns gastro-intestinal disorders. The remedies were mostly prepared in the form of decoction or powder and were mainly taken orally. Eighty out of 106 ethno-medicinal plants were indigenous. Almost 50% of the plants occurred in synanthropic vegetation while slightly more than 50% were found in semi-natural, though extensively grazed, woodland and grassland vegetation. Three species (Aconitum violaceum, Colchicum luteum, Jasminum humile) must be considered vulnerable due to excessive collection. Woodlands are the main source for non-synanthropic indigenous medicinal plants. The latter include many range-restricted taxa and plants of which rhizomes and other subterranean parts are dug out for further processing as medicine. Conclusion: Medicinal plants are still widely used for treatment in the area of Swat. Some species of woodlands seem to be adapted to wood-pasture, but vulnerable to overcollecting, and in particular to deforestation. It is suggested to implement local small-scaled agroforestry systems to cultivate vulnerable and commercially valuable ethno-medicinal woodland plants under local self-government responsibility. http://www.ethnobiomed.com/content/9/1/25 Naveed Akhtar Abdur Rashid Waheed Murad Erwin Bergmeier Journal of Ethnobiology and Ethnomedicine 2013, null:25 2013-04-15T00:00:00Z doi:10.1186/1746-4269-9-25 /content/figures/1746-4269-9-25-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 25 2013-04-15T00:00:00Z XML