Relationships between species richness and ecosystem services in Amazonian forests strongly influenced by biogeographical strata and forest types.

Despite increasing attention for relationships between species richness and ecosystem services, for tropical forests such relationships are still under discussion. Contradicting relationships have been reported concerning carbon stock, while little is known about relationships concerning timber stock and the abundance of non-timber forest product producing plant species (NTFP abundance). Using 151 1-ha plots, we related tree and arborescent palm species richness to carbon stock, timber stock and NTFP abundance across the Guiana Shield, and using 283 1-ha plots, to carbon stock across all of Amazonia. We analysed how environmental heterogeneity influenced these relationships, assessing differences across and within multiple forest types, biogeographic regions and subregions. Species richness showed significant relationships with all three ecosystem services, but relationships differed between forest types and among biogeographical strata. We found that species richness was positively associated to carbon stock in all biogeographical strata. This association became obscured by variation across biogeographical regions at the scale of Amazonia, resembling a Simpson's paradox. By contrast, species richness was weakly or not significantly related to timber stock and NTFP abundance, suggesting that species richness is not a good predictor for these ecosystem services. Our findings illustrate the importance of environmental stratification in analysing biodiversity-ecosystem services relationships.

Herbal bathing: an analysis of variation in plant use among Saramaccan and Aucan Maroons in Suriname.

BACKGROUND: Herbal baths play an important role in the traditional health care of Maroons living in the interior of Suriname. However, little is known on the differences in plant ingredients used among and within the Maroon groups. We compared plant use in herbal baths documented for Saramaccan and Aucan Maroons, to see whether similarity in species was related to bath type, ethnic group, or geographical location. We hypothesized that because of their dissimilar cultural background, they used different species for the same type of bath. We assumed, however, that plants used in genital baths were more similar, as certain plant ingredients (e.g., essential oils), are preferred in these baths. METHODS: We compiled a database from published and unpublished sources on herbal bath ingredients and constructed a presence/absence matrix per bath type and study site. To assess similarity in plant use among and within Saramaccan and Aucan communities, we performed three Detrended Correspondence Analyses on species level and the Jaccard Similarity Index to quantify similarity in bath ingredients. RESULTS: We recorded 349 plants used in six commonly used bath types: baby strength, adult strength, skin diseases, respiratory ailments, genital steam baths, and spiritual issues. Our results showed a large variation in plant ingredients among the Saramaccan and Aucans and little similarity between Saramaccans and Aucans, even for the same type of baths. Plant ingredients for baby baths and genital baths shared more species than the others. Even within the Saramaccan community, plant ingredients were stronger associated with location than with bath type. CONCLUSIONS: Plant use in bathing was strongly influenced by study site and then by ethnicity, but less by bath type. As Maroons escaped from different plantations and developed their ethnomedicinal practices in isolation, there has been little exchange in ethnobotanical knowledge after the seventeenth century between ethnic groups. Care should be taken in extrapolating plant use data collected from one location to a whole ethnic community. Maroon plant use deserves more scientific attention, especially now as there are indications that traditional knowledge is disappearing.

The use of Amerindian charm plants in the Guianas.

BACKGROUND: Magical charm plants to ensure good luck in hunting, fishing, agriculture, love and warfare are known among many Amerindians groups in the Guianas. Documented by anthropologists as social and political markers and exchangeable commodities, these charms have received little attention by ethnobotanists, as they are surrounded by secrecy and are difficult to identify. We compared the use of charm species among indigenous groups in the Guianas to see whether similarity in charm species was related to geographical or cultural proximity. We hypothesized that cultivated plants were more widely shared than wild ones and that charms with underground bulbs were more widely used than those without such organs, as vegetatively propagated plants would facilitate transfer of charm knowledge. METHODS: We compiled a list of charm plants from recent fieldwork and supplemented these with information from herbarium collections, historic and recent literature among 11 ethnic groups in the Guianas. To assess similarity in plant use among these groups, we performed a Detrended Component Analysis (DCA) on species level. To see whether cultivated plants or vegetatively propagated species were more widely shared among ethnic groups than wild species or plants without rhizomes, tubers or stem-rooting capacity, we used an independent sample t-test. RESULTS: We recorded 366 charms, representing 145 species. The majority were hunting charms, wild plants, propagated via underground bulbs and grown in villages. Our data suggest that similarity in charm species is associated with geographical proximity and not cultural relatedness. The most widely shared species, used by all Amerindian groups, is Caladium bicolor. The tubers of this plant facilitate easy transport and its natural variability allows for associations with a diversity of game animals. Human selection on shape, size and color of plants through clonal reproduction has ensured the continuity of morphological traits and their correlation with animal features. CONCLUSIONS: Charm plants serve as vehicles for traditional knowledge on animal behavior, tribal warfare and other aspects of oral history and should therefore deserve more scientific and societal attention, especially because there are indications that traditional knowledge on charms is disappearing.

Local plant names reveal that enslaved Africans recognized substantial parts of the New World flora.

How did the forced migration of nearly 11 million enslaved Africans to the Americas influence their knowledge of plants? Vernacular plant names give insight into the process of species recognition, acquisition of new knowledge, and replacement of African species with American ones. This study traces the origin of 2,350 Afro-Surinamese (Sranantongo and Maroon) plant names to those plant names used by local Amerindians, Europeans, and related groups in West and Central Africa. We compared vernacular names from herbarium collections, literature, and recent ethnobotanical fieldwork in Suriname, Ghana, Benin, and Gabon. A strong correspondence in sound, structure, and meaning among Afro-Surinamese vernaculars and their equivalents in other languages for botanically related taxa was considered as evidence for a shared origin. Although 65% of the Afro-Surinamese plant names contained European lexical items, enslaved Africans have recognized a substantial part of the neotropical flora. Twenty percent of the Sranantongo and 43% of the Maroon plant names strongly resemble names currently used in diverse African languages for related taxa, represent translations of African ones, or directly refer to an Old World origin. The acquisition of new ethnobotanical knowledge is captured in vernaculars derived from Amerindian languages and the invention of new names for neotropical plants from African lexical terms. Plant names that combine African, Amerindian, and European words reflect a creolization process that merged ethnobotanical skills from diverse geographical and cultural sources into new Afro-American knowledge systems. Our study confirms the role of Africans as significant agents of environmental knowledge in the New World.

Consequences of the trans-Atlantic slave trade on medicinal plant selection: plant use for cultural bound syndromes affecting children in Suriname and Western Africa.

Folk perceptions of health and illness include cultural bound syndromes (CBS), ailments generally confined to certain cultural groups or geographic regions and often treated with medicinal plants. Our aim was to compare definitions and plant use for CBS regarding child health in the context of the largest migration in recent human history: the trans-Atlantic slave trade. We compared definitions of four CBS (walk early, evil eye, atita and fontanels) and associated plant use among three Afro-Surinamese populations and their African ancestor groups in Ghana, Bénin and Gabon. We expected plant use to be similar on species level, and assumed the majority to be weedy or domesticated species, as these occur on both continents and were probably recognized by enslaved Africans. Data were obtained by identifying plants mentioned during interviews with local women from the six different populations. To analyse differences and similarities in plant use we used Detrended Component Analysis (DCA) and a Wald Chi-square test. Definitions of the four cultural bound syndromes were roughly the same on both continents. In total, 324 plant species were used. There was little overlap between Suriname and Africa: 15 species were used on two continents, of which seven species were used for the same CBS. Correspondence on family level was much higher. Surinamese populations used significantly more weedy species than Africans, but equal percentages of domesticated plants. Our data indicate that Afro-Surinamers have searched for similar plants to treat their CBS as they remembered from Africa. In some cases, they have found the same species, but they had to reinvent the largest part of their herbal pharmacopeia to treat their CBS using known plant families or trying out new species. Ideas on health and illness appear to be more resilient than the use of plants to treat them.

Evidence in support of the role of disturbance vegetation for women's health and childcare in Western Africa.

BACKGROUND: In savannah-dominated Bénin, West Africa, and forest-dominated Gabon, Central Africa, plants are a major source of healthcare for women and children. Due to this high demand and the reliance on wild populations as sources for medicinal plants, overharvesting of African medicinal plants is a common concern. Few studies in Western Africa, however, have assessed variations in harvest patterns across different ecological zones and within local communities. METHODS: We investigated which vegetation types women accessed to harvest medicinal plants by conducting 163 questionnaires with market vendors and women from urban and rural communities. We made botanical vouchers of cited species and collected information on their vegetation type and cultivation status. RESULTS: Secondary vegetation was a crucial asset; over 80% of the 335 Beninese and 272 Gabonese plant species came from disturbance vegetation and home gardens. In Bénin, access to trade channels allowed female market vendors to use more vulnerable species than rural and urban women who harvested for personal use. In Gabon, no relationship was found between vulnerable plant use and informant type. CONCLUSIONS: This study highlights the underemphasized point that secondary vegetation is an asset for women and children's health in both savanna-dominated and forest-dominated landscapes. The use of disturbance vegetation demonstrates women's resilience in meeting healthcare needs in the limited amount of space that is available to them. Species of conservation concern included forest species and savanna trees sold at markets in Bénin, especially Xylopia aethiopica, Khaya senegalensis, and Monodora myristica, and the timber trees with medicinal values in Gabon, such as Baillonella toxisperma.

In search of the perfect aphrodisiac: parallel use of bitter tonics in West Africa and the Caribbean.

ETHNOPHARMACOLOGICAL RELEVANCE: Enslaved Africans in the Americas had to reinvent their medicinal flora in an unknown environment by adhering to plants that came with them, learning from Amerindians and Europeans, using their Old World knowledge and trial and error to find substitutes for their homeland herbs. This process has left few written records, and little research has been done on transatlantic plant use. We used the composition of aphrodisiac mixtures across the black Atlantic to discuss the adaptation of herbal medicine by African diaspora in the New World. Since Africans are considered relatively recent migrants in America, their healing flora is often said to consist largely of pantropical and cultivated species, with few native trees. Therefore, we expected Caribbean recipes to be dominated by taxa that occur in both continents, poor in forest species and rich in weeds and domesticated exotics. MATERIALS AND METHODS: To test this hypothesis, we compared botanical ingredients of 35 African and 117 Caribbean mixtures, using Dentrended Correspondence Analysis, Cluster Analysis, Indicator Species Analysis and Mann-Whitney U tests. RESULTS: Very few of the 324 ingredients were used on both continents. A slightly higher overlap on generic and family level showed that Africans did search for taxa that were botanically related to African ones, but largely selected new, unrelated plants with similar taste, appearance or pharmacological properties. Recipes from the forested Guianas contained more New World, wild and forest species than those from deforested Caribbean islands. We recorded few 'transatlantic genera' and weeds never dominated the recipes, so we rejected our hypothesis. CONCLUSIONS: The popularity of bitter tonics in the Caribbean suggests an African heritage, but the inclusion of Neotropical species and vernacular names of plants and mixtures indicate Amerindian and European influence. We show that enslaved Africans have reinvented their herbal medicine wherever they were put to work, using the knowledge and flora that was available to them with great creativity and flexibility. Our analysis reveals how transplanted humans adapt their traditional medical practises in a new environment.

Bathe the baby to make it strong and healthy: plant use and child care among Saramaccan Maroons in Suriname.

ETHNOPHARMACOLOGICAL RELEVANCE: Young children are vulnerable to a range of illnesses and evil forces. Ethnobotanical folk remedies often play a major role in combating these afflictions. Here we show that plant use is highly valued and practiced within the Saramaccan Maroon Society in Suriname to maintain the general health and well-being of children. AIM OF THE STUDY: To assess the plant use importance in child care, we (1) quantified diversity and current status of herbal pharmacopoeia used in child care and (2) elucidated the reasons why care takers (mostly mothers) use these plants. METHODOLOGY: We collected botanical vouchers of plants used in child care, carried out an ethnobotanical household survey with 105 women and interviewed 19 key informants. RESULTS: A total of 178 plant species were used in child care for different purposes. Preventive practices were preferred over curing remedies and plants were most frequently used to keep young children strong and healthy. Child care had a strong magical connotation. Bathing proved to be the most important type of application, often combined with drinking small amounts of the bath water. CONCLUSIONS: Plants play an important role in child care, but more research is needed on how Maroon plant use reflects actual health problems in young children in the Surinamese interior.

Dry sex in Suriname.

ETHNOPHARMACOLOGICAL RELEVANCE: Dry sex refers to the use of plants to dry and contract the vagina, a popular practice in Africa that damages vaginal tissue and facilitates the spread of sexually transmitted diseases. Here we show that dry-sex practices are not limited to Africa. Afro-Surinamese women frequently use genital steam baths that contain drying and tightening herbs. AIM OF THE STUDY: To assess the possible health consequences of this tradition, we quantified the diversity and trade in steam-bath ingredients and described the reasons why Surinamese women use them. MATERIALS AND METHODS: We collected botanical vouchers of steam-bath herbs, carried out a market survey and interviewed 140 women who used these baths. RESULTS: No less than 177 different plant species were employed in vaginal steam baths, not only for dry sex, but also to cleanse the uterus after childbirth and menstruation. Prohibiting the use of these baths is not an option. Moreover, they may save lives by preventing womb infection and puerperal fever. CONCLUSIONS: The lively trade in steam-bath herbs plays a role in the rapid increase in HIV among Surinamese citizens and migrants. We also have reasons to believe that dry-sex practices are more widespread in the Caribbean than previously thought.