http://www.ethnobiomed.com The latest research articles published by Journal of Ethnobiology and Ethnomedicine 2010-08-26T00:00:00Z This is an RSS newsfeed from BioMed Central It is intended to be used with an RSS reader. For more information about RSS newsfeeds from BioMed Central, visit http://www.biomedcentral.com/info/about/rss/ Background: 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. Methods: 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 the traditional ethnoveterinary medicine knowledge and choice of treatment providers was also obtained. Results: 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 of the 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 as their first choice of animal disease treatment. Traditional ethnoveterinary knowledge was related to the local social-cultural characteristics of Nu people and communities. Conclusion: 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 research on Nu culture and livelihoods, community-based validation of ethnoveterinary medicine and broad network building and knowledge sharing. http://www.ethnobiomed.com/content/6/1/24 Shicai Shen Jie Qian Jian Ren Journal of Ethnobiology and Ethnomedicine 2010, 6:24 2010-08-26T00:00:00Z doi:10.1186/1746-4269-6-24 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 24 2010-08-26T00:00:00Z PDF 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. Methods: A cross sectional ethnobotanical study of wild edible plant species was conducted from January 2005 to March 2007. About 10% of each people: 150 Kara and 56 Kwego were randomly selected to serve as informants. Data were collected using semi-structured questionnaire and group discussions. Analysis of variance (α = 0.05) was used to test the similarity of species richness of wild edible plants reported by Kara and Kwego people; Pearson's Chi-square test (α = 0.05) was used to test similarity of growth forms and plant parts of wild edible plants used between the two people. Results: Thirty-eight wild plant species were reported as food sources that were gathered and consumed both at times of plenty and scarcity; three were unique to Kara, five to Kwego and 14 had similar local names. The plant species were distributed among 23 families and 33 genera. The species richness: families, genera and species (p > 0.05) were not significantly different between Kara and Kwego. Nineteen (50%) of the reported wild edible plants were trees, 11 (29%) were shrubs, six (16%) were herbs and two (5%) were climbers. Forty plant parts were indicated as edible: 23 (58.97%) fruits, 13 (33.33%) leaves, 3 (7.69%) roots and one (2.56%) seed. There was no difference between wild edible plants growth forms reported (Pearson's Chi-square test (d.f. = 3) = 0.872) and plant parts used (Pearson's Chi-square test (d.f. = 3) = 0.994) by Kara and Kwego people. The majority of wild edible plants were gathered and consumed from 'Duka' (March) to 'Halet' (May) and from 'Meko' (August) to 'Tejo' (November). Sixteen (41%) of the plant parts were used as a substitute for cultivated vegetables during times of scarcity. The vegetables were chopped and boiled to make 'Belesha' (sauce) or as a relish to 'Adano' (porridge). The ripe fruits were gathered and consumed fresh and some were made into juices. The seeds and underground parts were only consumed in times of famine. Thirty-seven percent of the wild edible plants were used as medicine and 23.6% were used for other functions. Conclusions: The wild edible plants were used as supplements to the cultivated crops and as famine foods between harvesting seasons. But information on the nutritional values and possible toxic effects of most of the wild edible plants reported by Kara and Kwego, and others in different part of Ethiopia is not available. Therefore, the documented information on the wild edible plants may serve as baseline data for future studies on nutritional values and possible side effects, and to identify plants that may improve nutrition and increase dietary diversity. Some of these wild edible plants may have the potential to be valuable food sources (if cultivated) and could be part of a strategy in tackling food insecurity. http://www.ethnobiomed.com/content/6/1/23 Tilahun Teklehaymanot Mirutse Giday Journal of Ethnobiology and Ethnomedicine 2010, 6:23 2010-08-17T00:00:00Z doi:10.1186/1746-4269-6-23 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 23 2010-08-17T00:00:00Z XML 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. http://www.ethnobiomed.com/content/6/1/22 Grace Njoroge Isaac Kaibui Peter Njenga Peter Odhiambo Journal of Ethnobiology and Ethnomedicine 2010, 6:22 2010-08-16T00:00:00Z doi:10.1186/1746-4269-6-22 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 22 2010-08-16T00:00:00Z XML Background: The Asháninka Native Community Bajo Quimiriki, District Pichanaki, Junín, 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. Methods: 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. Results: 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. Conclusions: Despite the vicinity to a city, knowledge on medicinal plants and cultural beliefs are still abundant in this Asháninka 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. http://www.ethnobiomed.com/content/6/1/21 Gaia Luziatelli Marten Sorensen Ida Theilade Per Molgaard Journal of Ethnobiology and Ethnomedicine 2010, 6:21 2010-08-13T00:00:00Z doi:10.1186/1746-4269-6-21 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 21 2010-08-13T00:00:00Z XML 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. http://www.ethnobiomed.com/content/6/1/20 Biruktayet Assefa Gerhard Glatzel Christine Buchmann Journal of Ethnobiology and Ethnomedicine 2010, 6:20 2010-08-11T00:00:00Z doi:10.1186/1746-4269-6-20 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 20 2010-08-11T00:00:00Z XML 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.MethodologyEthnomedical 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. http://www.ethnobiomed.com/content/6/1/19 Mainen Moshi Donald Otieno Pamela Mbabazi Anke Weisheit Journal of Ethnobiology and Ethnomedicine 2010, 6:19 2010-07-22T00:00:00Z doi:10.1186/1746-4269-6-19 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 19 2010-07-22T00:00:00Z XML Background: 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 Methods: 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. Results: 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. Conclusions: 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. http://www.ethnobiomed.com/content/6/1/18 Shaouli Shahid Ryan Bleam Dawn Bessarab Sandra Thompson Journal of Ethnobiology and Ethnomedicine 2010, 6:18 2010-06-23T00:00:00Z doi:10.1186/1746-4269-6-18 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 18 2010-06-23T00:00:00Z XML Background: 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. Methods: 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. Results: 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). Conclusions: 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. http://www.ethnobiomed.com/content/6/1/17 Christoph Schunko Christian Vogl Journal of Ethnobiology and Ethnomedicine 2010, 6:17 2010-06-21T00:00:00Z doi:10.1186/1746-4269-6-17 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 17 2010-06-21T00:00:00Z XML 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). Conclusions: There is paramount need to document and validate the indigenous knowledge about animal agriculture in general and ethnoveterinary practices in particular. This knowledge is rapidly disappearing and represents a cultural heritage as well as a valuable resource for attaining food security and sovereignty. http://www.ethnobiomed.com/content/6/1/16 Abdul Raziq Kerstin de Verdier Muhammad Younas Journal of Ethnobiology and Ethnomedicine 2010, 6:16 2010-06-21T00:00:00Z doi:10.1186/1746-4269-6-16 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 16 2010-06-21T00:00:00Z XML The jaraquis (Semaprochilodus spp.) are the most abundant group in the fishing landing in Manaus. However, just command and control management strategies have been used by the fishery governmental agency in the region without the power to enforce centralized decisions. The fishermen and their culture represent a source of information on dynamics of the resources and aquatic environments, fundamental in making possible the co-management of the fishing resources. The present study aims to contribute to management through identification of common information available in scientific and traditional knowledge about the jaraquis' bio-ecology. There were 57 semi-structured interviews recorded with fishermen of Manaus and rural areas of Manacapuru in 2002 concerning biological and ecological aspects. Similarity was observed between scientific and traditional knowledge in the following items: size of first sexual maturation, spawning type, parental care, trophic relationships and migratory behavior, as well as in some aspects of the mortality and growth of the species. However, there was less ethnoicthyological information on fecundity and the determination of the age and growth of adult fish. Common information would be used preferably by agencies to start an effective and technical dialogue with commercial and riverine fishermen to design management plans in a decentralized strategy. http://www.ethnobiomed.com/content/6/1/15 Vandick Batista Liane Lima Journal of Ethnobiology and Ethnomedicine 2010, 6:15 2010-06-03T00:00:00Z doi:10.1186/1746-4269-6-15 Journal of Ethnobiology and Ethnomedicine 1746-4269 6 15 2010-06-03T00:00:00Z XML