http://www.ethnobiomed.com The latest research articles published by Journal of Ethnobiology and Ethnomedicine 2009-07-03T00:00:00Z 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: sorghum is one of the main staple crops for the world's poorest and most food insecure people. As Ethiopia is the centre of origin and diversity for sorghum, the crop has been cultivated for many thousand years and hence the heritage of the crop is expected to be rich. Folksong based appraisal of bioecocultural heritage has not been done before. Methods: In order to assess the bioecocultural heritage of sorghum by folk songs various research methods were employed. These included focus group discussions with 360 farmers, direct on farm participatory monitoring and observation with 120 farmers, and key informant interviews with 60 farmers and development agents. Relevant secondary data was also collected from the museum curators and historians. Results: It has been found out that the crop is intimately associated with the life of the farmers. The association of sorghum with the farmers from seed selection to utilization is presented using folk songs. Folksong includes both tune and textual (ballad stories or poems) types. Folksongs described that farmers maintain a number of varieties on farm for many biological, socio-economic, ecological, ethnological and cultural reasons. Farmers describe sorghum as follows: Leaf number is less than twenty; Panicle holds thousand seeds; a clever farmer holds of it. Besides, they described the various farmers' varieties ethnobotanically by songs. The relative importance of sorghum vis-a-vis others crops is similarly explained in folksong terms. Conclusions: The qualitative description of farmers' characterisation of crop system based on folksongs is a new system of appraising farmers' bioecocultural heritages. Hence, researchers in addition to formal and quantitative descriptions, have to use the folksong system for enhanced characterisation and utilization of bioecocultural heritages. In general, the vital characteristics of the folksongs used in describing the bioecocultural heritages are their oral traditions, varied function, communal or individual recreation and message transmissions. http://www.ethnobiomed.com/content/5/1/19 Firew Mekbib Journal of Ethnobiology and Ethnomedicine 2009, 5:19 2009-07-03T00:00:00Z doi:10.1186/1746-4269-5-19 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 19 2009-07-03T00:00:00Z PDF 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, 5:18 2009-06-29T00:00:00Z doi:10.1186/1746-4269-5-18 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 18 2009-06-29T00:00:00Z PDF Ethnobotanical investigations were conducted in Fundong Central Subdivision in the Northwest Region of Cameroon to identify trees growing in the area and collect information on their uses by the local people. This research covered a period of 12 months from May 2007 to April 2008. Ethnobotanical information was collected through the show-and-tell / semi-structured method and personal interviews during field trips. Three villages were investigated. A total of 82 tree species were identified belonging to 70 genera and 42 families. Among these species, 40 were widely used by the local people in traditional medicine to treat 48 human ailments. Tree species were also used for fuel wood, construction materials, wood carving and honey production. Leaves and barks were commonly used in traditional medicine while the wood, branches and the entire plants were commonly used for other purposes. In spite of the scarcity of natural forests in the study area, the local populations continue to depend on indigenous and exotic trees in their surroundings for their survival. There is therefore need for cultivation, protection and sustainable management of these valuable resources for rural livelihoods. http://www.ethnobiomed.com/content/5/1/17 Derek Focho Muh Newu Mendi Anjah Fongod Nwana Fonge Ambo Journal of Ethnobiology and Ethnomedicine 2009, 5:17 2009-06-25T00:00:00Z doi:10.1186/1746-4269-5-17 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 17 2009-06-25T00:00:00Z PDF Background: Haitian migrants played an important role shaping Cuban culture and traditional ethnobotanical knowledge. An ethnobotanical investigation was conducted to collect information on medicinal plant use by Haitian immigrants and their descendants in the Province of Camagüey, Cuba. Methods: Information was obtained from semi-structured interviews with Haitian immigrants and their descendants, direct observations, and by reviewing reports of traditional Haitian medicine in the literature. Results: Informants reported using 123 plant species belonging to 112 genera in 63 families. Haitian immigrants and their descendants mainly decoct or infuse aerial parts and ingest them, but medicinal baths are also relevant. Some 22 herbal mixtures are reported, including formulas for a preparation obtained using the fruit of Crescentia cujete. Cultural aspects related to traditional plant posology are addressed, as well as changes and adaptation of Haitian medicinal knowledge with emigration and integration over time. Conclusion: The rapid disappearance of Haitian migrants' traditional culture due to integration and urbanization suggests that unrecorded ethnomedicinal information may be lost forever. Given this, as well as the poor availability of ethnobotanical data relating to traditional Haitian medicine, there is an urgent need to record this knowledge. http://www.ethnobiomed.com/content/5/1/16 Gabriele Volpato Daimy Godinez Angela Beyra Adelaida Barreto Journal of Ethnobiology and Ethnomedicine 2009, 5:16 2009-05-18T00:00:00Z doi:10.1186/1746-4269-5-16 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 16 2009-05-18T00:00:00Z XML Background: Medicinal plants used by the local people in Xizang (Tibet) have been investigated since the 1960s. The others out of Xizang, however, have been less understood, although they may be easily and strongly influenced by the various local herbal practices, diverse environments, local religious beliefs and different prevalent types of diseases. In 2006, two ethnobotanical surveys were organized in the county of Shangri-la, Yunnan Province, SW China, to document the traditional medicinal plants used by the Tibetan people. Methods: After literature surveying, four local townships were selected to carry out the field investigation. Three local healers were interviewed as key informants. The methods of ethnobotany, anthropology and participatory rural appraisal (PRA) were used in the field surveys. Plant taxonomic approach was adopted for voucher specimen identification. Results: Sixty-eight medicinal plant species in 64 genera of 40 families were recorded and collected. Among them, 23 species were found to have medicinal values that have not been recorded in any existing Tibetan literatures before, and 31 species were recorded to have traditional prescriptions. Moreover, the traditional preparations of each species and some folk medicinal knowledge were recorded and analyzed. These traditional prescriptions, preparations, new medicinal plants and folk medicinal knowledge and principles were discovered and summarized by local traditional Tibetan healers through times of treatment practices, and were passed down from generation to generation. Conclusion: As a part of the cultural diversity of Tibetan community, these traditional medicinal knowledge and experiences may provide data and information basis for the sustainable utilization and development of Tibetan medicine, and may contribute to the local economic development. However, for many reasons, they are disappearing gradually as time goes by. Our study showed that there were abundant traditional Tibetan medicinal prescriptions and using methods. It implies that more Tibetan medicinal plants and traditional knowledge can be discovered. Further research should be done to save the wealth of these traditional medicinal knowledge and experiences before they are dying out. http://www.ethnobiomed.com/content/5/1/15 Yanchun Liu Zhiling Dao Chunyan Yang Yitao Liu Chunlin Long Journal of Ethnobiology and Ethnomedicine 2009, 5:15 2009-05-05T00:00:00Z doi:10.1186/1746-4269-5-15 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 15 2009-05-05T00:00:00Z XML Traditional medicine (TM) has been a major source of health care in Ethiopia as in most developing countries around the world. This survey examined the extent and factors determining the use of TM and medicinal plants by Berta community. One thousand and two hundred households (HHs) and fourteen traditional healers were interviewed using semi-structured questionnaires and six focused group discussions (FGDs) were conducted. The prevalence of the use of TM in the two weeks recall period was 4.6%. The HH economic status was found to have a significant effect while the educational level and age of the patients have no effect either on the care seeking behavior or choice of care. Taking no action about a given health problem and using TM are common in females with low-income HHs. Forty plant species belonging to 23 families were reported, each with local names, methods of preparation and parts used. This study indicates that although the proportion of the population that uses TM may be small it is still an important component of the public health care in the study community as complementary and alternative medicine. http://www.ethnobiomed.com/content/5/1/14 Teferi Flatie Teferi Gedif Kaleab Asres Tsige Gebre-Mariam Journal of Ethnobiology and Ethnomedicine 2009, 5:14 2009-05-01T00:00:00Z doi:10.1186/1746-4269-5-14 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 14 2009-05-01T00:00:00Z XML Background: This paper is based on ethnomedicinal investigation conducted from 1999–2002 in Chuxiong, central Yunnan Province, Southwest China. The Yi medicine has made a great contribution to the ethnomedicinal field in China. Neither case studies nor integrated inventories have previously been conducted to investigate the traditional Yi plants. This paper aims to argue the status and features of medicinal plants used in traditional Yi societies through a case study. Methods: The approaches of ethnobotany, anthropology, and participatory rural appraisal were used in the field surveys. Twenty-two informants in four counties were interviewed during eight field trips. Medicinal plant specimens were identified according to taxonomic methods. Results: One hundred sixteen medicinal plant species were found to be useful by the local people in the treatment of various diseases or disorders, especially those relating to trauma, gastrointestinal disorders and the common cold. Among these 116 species, 25 species (21.55%) were found to have new curative effects and 40 species (34.48%) were recorded for their new preparation methods; 55 different species were used in treating wounds and fractures, and 47 were used to treat gastrointestinal disorders. Traditional Yi herbal medicines are characterized by their numerous quantities of herbaceous plants and their common preparation with alcohol. Conclusion: Totally 116 species in 58 families of medicinal plants traditionally used by the Yi people were inventoried and documented. The characteristics of medicinal plants were analyzed. Some new findings (such as new curative effects and new preparation methods) were recorded These newly gathered ethnobotanical and medicinal data are precious sources for the future development of new drugs, and for further phytochemical, pharmacological and clinical studies. http://www.ethnobiomed.com/content/5/1/13 Chunlin Long Sumei Li Bo Long Yana Shi Benxi Liu Journal of Ethnobiology and Ethnomedicine 2009, 5:13 2009-04-23T00:00:00Z doi:10.1186/1746-4269-5-13 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 13 2009-04-23T00:00:00Z XML Hunting for wild animals is stimulated by the many different human uses of faunal resources, and these animals constitute important subsistence items in local communities in the Caatinga region. In order to gain access to these resources, hunters have developed a series of techniques and strategies that are described in the present work. The principal hunting techniques encountered were: waiting, especially directed towards hunting diurnal birds; calling ("arremedo"), a technique in which the hunters imitate the animal's call to attract it to close range; hunting with dogs, a technique mostly used for capturing mammals; tracking, a technique used by only a few hunters who can recognize and follow animal tracks; and "facheado", in which the hunters go out at night with lanterns to catch birds in their nests. Additionally, many animal species are captured using mechanical traps. The types of traps used by the interviewees were: dead-fall traps ("quixó"), iron-jaw snap traps ("arataca"), wooden cages with bait ("arapuca"), iron-cage traps ("gaiola'), "visgo", multi-compartment bird cages ("alçapão"), buried ground traps with pivoted tops ("fojo"), and nooses and cages for carnivorous. The choice of which technique to use depends on the habits of the species being hunted, indicating that the hunters possess a wide knowledge of the biology of these animals. From a conservation perspective, active hunting techniques (waiting, imitation, hunting with dogs, and "facheado") have the greatest impact on the local fauna. The use of firearm and dogs brought greater efficiency to hunting activities. Additional studies concerning these hunting activities will be useful to contribute to proposals for management plans regulating hunting in the region – with the objective of attaining sustainable use of faunal resources of great importance to the local human communities. http://www.ethnobiomed.com/content/5/1/12 Romulo Alves Livia Mendonca Maine Confessor Washington Vieira Luiz Lopez Journal of Ethnobiology and Ethnomedicine 2009, 5:12 2009-04-22T00:00:00Z doi:10.1186/1746-4269-5-12 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 12 2009-04-22T00:00:00Z XML Anthropoentomophagy is an ancient culinary practice wherein terrestrial and aquatic insects are eaten by humans. Of these species of insects, terrestrial insects are far more commonly used in anthropoentomophagy than aquatic insects. In this study we found that there are 22 genera and 78 species of edible aquatic beetles in the world. The family Dytiscidae hosts nine genera, Gyrinidae one, Elmidae two, Histeridae one, Hydrophilidae six, Haliplidae two and Noteridae one. Of the recorded species, 45 correspond to the family Dytiscidae, 19 to Hydrophilidae, three to Gyrinidae, four to Elmidae, two to Histeridae, four to Haliplidae and one to Noteridae. These beetles are the most prized organisms of lentic watersThe family that has the highest number of edible food insect genera and species is Dytiscidae. Here, the global geographic distribution of species in these organisms is shown, and a discussion is presented of its importance as a renewable natural resource widely used for food in various countries. http://www.ethnobiomed.com/content/5/1/11 Julieta Ramos-Elorduy Jose Pino Moreno Victor Martinez Camacho Journal of Ethnobiology and Ethnomedicine 2009, 5:11 2009-04-20T00:00:00Z doi:10.1186/1746-4269-5-11 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 11 2009-04-20T00:00:00Z XML A mounting body of critical research is raising the credibility of Traditional Knowledge (TK) in scientific studies. These studies have gained credibility because their claims are supported by methods that are repeatable and provide data for quantitative analyses that can be used to assess confidence in the results. The theoretical importance of our study is to test consensus (reliability/replicable) of TK within one ancient culture; the Irulas of the Kodiakkarai Reserve Forest (KRF), India. We calculated relative frequency (RF) and consensus factor (Fic) of TK from 120 Irulas informants knowledgeable of medicinal plants. Our research indicates a high consensus of the Irulas TK concerning medicinal plants. The Irulas revealed a diversity of plants that have medicinal and nutritional utility in their culture and specific ethnotaxa used to treat a variety of illnesses and promote general good health in their communities. Throughout history aboriginal people have been the custodians of bio-diversity and have sustained healthy life-styles in an environmentally sustainable manner. However this knowledge has not been transferred to modern society. We suggest this may be due to the asymmetry between scientific and TK, which demands a new approach that considers the assemblage of TK and scientific knowledge. A greater understanding of TK is beginning to emerge based on our research with both the Irulas and Malasars; they believe that a healthy lifestyle is founded on a healthy environment. These aboriginal groups chose to share this knowledge with society-at-large in order to promote a global lifestyle of health and environmental sustainability. http://www.ethnobiomed.com/content/5/1/10 Subramanyam Ragupathy Steven Newmaster Journal of Ethnobiology and Ethnomedicine 2009, 5:10 2009-04-14T00:00:00Z doi:10.1186/1746-4269-5-10 Journal of Ethnobiology and Ethnomedicine 1746-4269 5 10 2009-04-14T00:00:00Z XML