http://www.ethnobiomed.com The most accessed research articles published by Journal of Ethnobiology and Ethnomedicine 2012-05-05T00:00:00Z Food taboos are known from virtually all human societies. Most religions declare certain food items fit and others unfit for human consumption. Dietary rules and regulations may govern particular phases of the human life cycle and may be associated with special events such as menstrual period, pregnancy, childbirth, lactation, and – in traditional societies – preparation for the hunt, battle, wedding, funeral, etc. On a comparative basis many food taboos seem to make no sense at all, as to what may be declared unfit by one group may be perfectly acceptable to another. On the other hand, food taboos have a long history and one ought to expect a sound explanation for the existence (and persistence) of certain dietary customs in a given culture. Yet, this is a highly debated view and no single theory may explain why people employ special food taboos. This paper wants to revive interest in food taboo research and attempts a functionalist's explanation. However, to illustrate some of the complexity of possible reasons for food taboo five examples have been chosen, namely traditional food taboos in orthodox Jewish and Hindu societies as well as reports on aspects of dietary restrictions in communities with traditional lifestyles of Malaysia, Papua New Guinea, and Nigeria. An ecological or medical background is apparent for many, including some that are seen as religious or spiritual in origin. On the one hand food taboos can help utilizing a resource more efficiently; on the other food taboos can lead to the protection of a resource. Food taboos, whether scientifically correct or not, are often meant to protect the human individual and the observation, for example, that certain allergies and depression are associated with each other could have led to declaring food items taboo that were identified as causal agents for the allergies. Moreover, any food taboo, acknowledged by a particular group of people as part of its ways, aids in the cohesion of this group, helps that particular group maintain its identity in the face of others, and therefore creates a feeling of "belonging". http://www.ethnobiomed.com/content/5/1/18 Victor Benno Meyer-Rochow Journal of Ethnobiology and Ethnomedicine 2009, null:18 2009-06-29T00:00:00Z doi:10.1186/1746-4269-5-18 /content/figures/1746-4269-5-18-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 18 2009-06-29T00:00:00Z XML Background: Throughout history women have tried to control or enhance their fertility using herbal remedies, with various levels of societal support. Caribbean folk medicine has been influenced by European folk medicine, either through the early Spanish and French settlers or through the continuous immigration of Spanish-speaking peoples from Venezuela. Some folk uses are ancient and were documented by Galen and Pliny the Elder. Methods: Thirty respondents, ten of whom were male were interviewed from September 1996 to September 2000. The respondents were obtained by snowball sampling, and were found in thirteen different sites, 12 in Trinidad (Paramin, Talparo, Sangre Grande, Mayaro, Carapichaima, Kernahan, Newlands, Todd's Road, Arima, Guayaguayare, Santa Cruz, Port of Spain and Siparia) and one in Tobago (Mason Hall). Snowball sampling was used because there was no other means of identifying respondents and to cover the entire islands. The validation of the remedies was conducted with a non-experimental method. Results: Plants are used for specific problems of both genders. Clusea rosea, Urena sinuata and Catharanthus roseus are used for unspecified male problems. Richeria grandis and Parinari campestris are used for erectile dysfunction.Ageratum conyzoides, Scoparia dulcis, Cucurbita pepo, Cucurbita maxima, Gomphrena globosa and Justicia pectoralis are used for prostate problems.The following plants are used for childbirth and infertility: Mimosa pudica, Ruta graveolens,Abelmoschus moschatus, Chamaesyce hirta, Cola nitida, Ambrosia cumanenesis, Pilea microphylla, Eryngium foetidum, Aristolochia rugosa, Aristolochia trilobata, Coleus aromaticus, Laportea aestuans and Vetiveria zizanioides.The following plants are used for menstrual pain and unspecified female complaints:Achyranthes indica, Artemisia absinthium, Brownea latifolia, Eleutherine bulbosa, Hibiscus rosa-sinensis, Eupatorium macrophyllum, Justicia secunda, Parthenium hysterophorus, Wedelia trilobata, Abelmoschus moschatus, Capraria biflora, Cordia curassavica, Croton gossypifolius, Entada polystachya, Leonotis nepetaefolia, Eryngium foetidum, Aristolochia rugosa, Aristolochia trilobata and Ambrosia cumanenesis. Conclusion: Native Caribbean plants have been less studied that those from Africa, India and Europe. Chamaesyce hirta has scientific support but as a diuretic. Other plants with level 3 validity for reproductive issues are: Achyranthes indica, Coleus aromaticus, Hibiscus rosa-sinesis, Parthenium hysterophorus and Ruta graveolens. The non-experimental validation method can be used to advise the public on which plants are safe, effective and useful, and which are not; pending clinical trials. This is especially important since so few clinical trials are conducted on Caribbean plants. http://www.ethnobiomed.com/content/3/1/13 Cheryl Lans Journal of Ethnobiology and Ethnomedicine 2007, null:13 2007-03-15T00:00:00Z doi:10.1186/1746-4269-3-13 /content/figures/1746-4269-3-13-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 13 2007-03-15T00:00:00Z XML Background: 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. Methods: 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. Results: 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. Conclusions: 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. http://www.ethnobiomed.com/content/6/1/35 Ripu Kunwar Keshab Shrestha Rainer Bussmann Journal of Ethnobiology and Ethnomedicine 2010, null:35 2010-12-13T00:00:00Z doi:10.1186/1746-4269-6-35 /content/figures/1746-4269-6-35-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 35 2010-12-13T00:00:00Z XML Background: Wild edible plants (WEP) provide staple and supplement foods, as well as cash income to local communities, thus favouring food security. However, WEP are largely ignored in land use planning and implementation, economic development, and biodiversity conservation. Moreover, WEP-related traditional knowledge is rapidly eroding. Therefore, we designed this study to fulfill a part of the knowledge gap by providing data on diversity, traditional knowledge, economic potential, and conservation value of WEP from Nepal. Methods: The information was collected through focus group discussions and key informant interviews. Percentage of general utility of the plants among the study communities was evaluated using the Chi-square (chi2) test of homogeneity. High priority species were identified after consultation with the local stakeholders followed by scoring based on defined criteria. Pairwise ranking was used to assess ethnoecological knowledge to identify the threats to WEP. Results: We documented 81 species belonging to Angiosperms (74), Pteridophytes (5), and Fungi (2). Most of the species were used as fruits (44 species) followed by vegetables (36). Almost half of the species (47%) were also used for purposes other than food. From the species with market value (37% of the total), 10 were identified as high priority species. Pairwise ranking revealed that WEP are threatened mostly by habitat destruction, land-use change and over-harvesting. Some of these plants are crop wild relatives and could thus be used for crop improvement. Interestingly, our study also revealed that young people who spend most of the time in the forest as herdsmen are particularly knowledgeable of wild fruit plants. Conclusion: We provide empirical evidence from a relatively large area of Nepal about diversity and status of WEP, as well as methodological insights about the proper knowledge holders to consult. Regarding the unique and important knowledge they have on WEP, young people should be included when recruiting participants to ethnobotanical studies or to any type of consultation about WEP. The habit of using wild edible plants is still alive and is a traditional culinary practice that demonstrates rich traditional knowledge of local people. WEP were found to be important for livelihood as well as showing great potential for crop improvement. Priority species should be promoted for income generation activities through sustainable collection and trade. Communities should engage in minimizing the threats to these valuable resources. http://www.ethnobiomed.com/content/8/1/16 Yadav Uprety Ram Poudel Krishna Shrestha Sangeeta Rajbhandary Narandra Tiwari Uttam Shrestha Hugo Asselin Journal of Ethnobiology and Ethnomedicine 2012, null:16 2012-04-30T00:00:00Z doi:10.1186/1746-4269-8-16 /content/figures/1746-4269-8-16-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 16 2012-04-30T00:00:00Z PDF Background: Wild food plants (WFPs) contribute to the nutrition, economy and even cultural identity of people in many parts of the world. Different factors determine the preference and use of WFPs such as abundance, availability, cultural preference, economic conditions, shortage periods or unsecure food production systems. Understanding these factors and knowing the patterns of selection, use and cultural significance and value of wild food plants for local communities is helpful in setting priorities for conservation and/or domestication of these plants. Thus in this study knowledge of wild food plant use among four groups namely Dai, Lahu, Hani and Mountain Han in Naban River Watershed National Nature Reserve ((NRWNNR), Xishuangbanna were documented and analyzed to find the similarity and difference among their plant use. Methods: Data on wild food plant use was collected through freelisting and semi-structured interviews and participatory field collection and direct observation. Botanical plant sample specimens were collected, prepared, dried and identified. Results: A total of 173 species and subspecies from 64 families and one species of lichen (Ramalina sp.) are used as WFP. There were differences on the saliency of wild food plant species among four ethnic groups. Consensus analysis revealed that knowledge of wild food plant use for each ethnic group differs from others with some variation in each group. Among informant attributes only age was related with the knowledge if wild food plant use, whereas no significant relationship was found between gender and age*gender and informants knowledge of wild food plant use. Conclusion: Wild food plants are still used extensively by local people in the NRWNNR, some of them on a daily base. This diversity of wild food plants provide important source of nutrients for the local communities which much of their caloric intake comes from one or few crops. The results also show the role of ethnicity on the preference and use of wild food plants. There is a big potential for harvesting, participatory domestication and marketing of WFPs especially in the tourism sector in the area. http://www.ethnobiomed.com/content/8/1/17 Abdolbaset Ghorbani Gerhard Langenberger Joachim Sauerborn Journal of Ethnobiology and Ethnomedicine 2012, null:17 2012-05-05T00:00:00Z doi:10.1186/1746-4269-8-17 /content/figures/1746-4269-8-17-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 17 2012-05-05T00:00:00Z PDF Background: 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. Methods: 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.Results and discussionThe 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. Conclusion: 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. http://www.ethnobiomed.com/content/4/1/13 Mohammed Ali-Shtayeh Rana Jamous Jehan Al-Shafie Wafa' Elgharabah Fatemah Kherfan Kifayeh Qarariah Isra' Khdair Israa Soos Aseel Musleh Buthainah Isa Hanan Herzallah Rasha Khlaif Samiah Aiash Ghadah Swaiti Muna Abuzahra Maha Haj-Ali Nehaya Saifi Hebah Azem Hanadi Nasrallah Journal of Ethnobiology and Ethnomedicine 2008, null:13 2008-05-12T00:00:00Z doi:10.1186/1746-4269-4-13 /content/figures/1746-4269-4-13-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 13 2008-05-12T00:00:00Z XML An ethnobotanical survey was undertaken to collect information from traditional healers on the use of medicinal plants in Kancheepuram district of Tamil Nadu during October 2003 to April 2004. The indigenous knowledge of local traditional healers and the native plants used for medicinal purposes were collected through questionnaire and personal interviews during field trips.The investigation revealed that, the traditional healers used 85 species of plants distributed in 76 genera belonging to 41 families to treat various diseases. The documented medicinal plants were mostly used to cure skin diseases, poison bites, stomachache and nervous disorders. In this study the most dominant family was Euphorbiaceae and leaves were most frequently used for the treatment of diseases.This study showed that many people in the studied parts of Kancheepuram district still continue to depend on medicinal plants at least for the treatment of primary healthcare. The traditional healers are dwindling in number and there is a grave danger of traditional knowledge disappearing soon since the younger generation is not interested to carry on this tradition. http://www.ethnobiomed.com/content/2/1/43 Chelliah Muthu Muniappan Ayyanar Nagappan Raja Savarimuthu Ignacimuthu Journal of Ethnobiology and Ethnomedicine 2006, null:43 2006-10-07T00:00:00Z doi:10.1186/1746-4269-2-43 /content/figures/1746-4269-2-43-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 43 2006-10-07T00:00:00Z XML The study discussed ethnobotany of and threats to wild edible plants in Derashe and Kucha Districts, South Ethiopia. Semi-structured interview, field observation, group discussion, market survey, and pair wise ranking were employed to gather ethnobotanical data. The information was collected from informants of three ethnic groups namely, Kusume, Derashe and Gamo people. The study documented 66 edible plant species belonging to 54 genera and 34 families. Of the reported edibles, 83.3% have more than one use categories. Food, medicine, construction/technology, and fuel wood had contributed 79% of the total uses. Of the recorded wild edible plant species, 78.8% were reported to be edible both in normal and food shortage times. Procurement and use of most edibles were found to be age and gender specific. However, species use under various use categories does not vary among the communities (X2 = 3.89, df = 6, α = 0.05 and 1-α = 12.6). The study showed that the majority (62.1%) of the species were collected from wooded grassland/or bush land vegetation type. Pair wise ranking results indicated that agricultural expansion, over stocking/overgrazing, fuel wood collection, and uncontrolled fire setting as principal threats to wild edible plants in the study areas. The findings suggest that (i) Public awareness and community based management need to be encouraged at all levels in order to overcome the threats; (ii) further investigation into nutritional properties of all the species reported; and (iii) Since the species are also nutraceutical, study on the pharmacological attributes would help to understand their medicinal applications. Furthermore, urgent collection of germplasm from areas under human pressure is recommended. http://www.ethnobiomed.com/content/2/1/53 Kebu Balemie Fassil Kebebew Journal of Ethnobiology and Ethnomedicine 2006, null:53 2006-12-21T00:00:00Z doi:10.1186/1746-4269-2-53 /content/figures/1746-4269-2-53-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 53 2006-12-21T00:00:00Z XML Background: The boreal forest of Canada is home to several hundred thousands Aboriginal people who have been using medicinal plants in traditional health care systems for thousands of years. This knowledge, transmitted by oral tradition from generation to generation, has been eroding in recent decades due to rapid cultural change. Until now, published reviews about traditional uses of medicinal plants in boreal Canada have focused either on particular Aboriginal groups or on restricted regions. Here, we present a review of traditional uses of medicinal plants by the Aboriginal people of the entire Canadian boreal forest in order to provide comprehensive documentation, identify research gaps, and suggest perspectives for future research. Methods: A review of the literature published in scientific journals, books, theses and reports. Results: A total of 546 medicinal plant taxa used by the Aboriginal people of the Canadian boreal forest were reported in the reviewed literature. These plants were used to treat 28 disease and disorder categories, with the highest number of species being used for gastro-intestinal disorders, followed by musculoskeletal disorders. Herbs were the primary source of medicinal plants, followed by shrubs. The medicinal knowledge of Aboriginal peoples of the western Canadian boreal forest has been given considerably less attention by researchers. Canada is lacking comprehensive policy on harvesting, conservation and use of medicinal plants. This could be explained by the illusion of an infinite boreal forest, or by the fact that many boreal medicinal plant species are widely distributed. Conclusion: To our knowledge, this review is the most comprehensive to date to reveal the rich traditional medicinal knowledge of Aboriginal peoples of the Canadian boreal forest. Future ethnobotanical research endeavours should focus on documenting the knowledge held by Aboriginal groups that have so far received less attention, particularly those of the western boreal forest. In addition, several critical issues need to be addressed regarding the legal, ethical and cultural aspects of the conservation of medicinal plant species and the protection of the associated traditional knowledge. http://www.ethnobiomed.com/content/8/1/7 Yadav Uprety Hugo Asselin Archana Dhakal Nancy Julien Journal of Ethnobiology and Ethnomedicine 2012, null:7 2012-01-30T00:00:00Z doi:10.1186/1746-4269-8-7 /content/figures/1746-4269-8-7-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 7 2012-01-30T00:00:00Z XML Background: The paper refers to the knowledge and uses of plants and to the linked ritual practices as referred by Matteo (It.'Zi Matteo', En. 'Uncle Matthew'), one of the last elder healers in the Basilicata Region (South Italy). Particular attention is also paid to the uses of 'Vruca' (Tamarix gallica L.) as a medicinal and magical plant used to heal common warts on various parts of the body. Methods: After obtaining prior informed consent, we collected data through an open interview about the uses of the plants and on the associated ritual practices. For each species, data were collected that included the vernacular names, preparation, plant parts utilized and their method of use. Results: The uses of 52 taxa are described. Among these, 43 are or were employed medicinally, eight as culinary foodstuffs, and 4 for domestic, handicraft or ethnoveterinary uses.Among the major findings: the ritual and magical use of Tamarix gallica L. to heal warts is described in detail; so far, no records of similar use were found in any Italian ethnobotanical studies conducted in southern Italy. Conclusion: Phytotherapy in the Basilicata region is practiced by elderly people who resort to medicinal plants for mild illnesses; we interviewed one of those traditional healers who is very experienced in the field, and possesses rich ethno-pharmacological knowledge. http://www.ethnobiomed.com/content/8/1/15 Vincenzo Montesano Donatella Negro Giulio Sarli Antonino De Lisi Gaetano Laghetti Karl Hammer Journal of Ethnobiology and Ethnomedicine 2012, null:15 2012-04-30T00:00:00Z doi:10.1186/1746-4269-8-15 /content/figures/1746-4269-8-15-toc.gif Journal of Ethnobiology and Ethnomedicine 1746-4269 ${item.volume} 15 2012-04-30T00:00:00Z PDF