Folk Knowledge and Perceptions about the Use of Wild Fruits and Vegetables-Cross-Cultural Knowledge in the Pipli Pahar Reserved Forest of Okara, Pakistan.

Wild fruits and vegetables (WFVs) have been vital to local communities for centuries and make an important contribution to daily life and income. However, traditional knowledge of the use of wild fruits is at risk of being lost due to inadequate documentation. This study aimed to secure this knowledge through intermittent field visits and a semi-structured questionnaire. Using various ethnobotanical data analysis tools and SPSS (IBM 25), this study identified 65 WFV species (52 genera and 29 families). These species, mostly consumed as vegetables (49%) or fruits (43%), were predominantly herbaceous (48%) in wild and semi-wild habitats (67%). 20 WFVs were known to local communities (highest RFC), Phoenix sylvestris stood out as the most utilized species (highest UV). Surprisingly, only 23% of the WFVs were sold at markets. The survey identified 21 unique WFVs that are rarely documented for human consumption in Pakistan (e.g., Ehretia obtusifolia, Euploca strigosa, Brassica juncea, Cleome brachycarpa, Gymnosporia royleana, Cucumis maderaspatanus, Croton bonplandianus, Euphorbia prostrata, Vachellia nilotica, Pongamia pinnata, Grewia asiatica, Malvastrum coromandelianum, Morus serrata, Argemone mexicana, Bambusa vulgaris, Echinochloa colonum, Solanum virginianum, Physalis angulata, Withania somnifera, Zygophyllum creticum, and Peganum harmala), as well as 14 novel uses and five novel edible parts. Despite their ecological importance, the use of WFVs has declined because local people are unaware of their cultural and economic value. Preservation of traditional knowledge through education on conservation and utilization could boost economies and livelihoods in this and similar areas worldwide.

Plant cultural indicators of forest resources from the Himalayan high mountains: implications for improving agricultural resilience, subsistence, and forest restoration.

AIM: Biocultural legacy practices are intricately tied to forestry resources, ethnic identity, and social cohesiveness. This study aims to determine the plant cultural values of forest resources and identify plant cultural indicators in each ethnic group, which can aid in long-term natural resource management plans in the current debate on socio-environmental and ecological transitions. METHODS: Semi-structured interviews, focus group discussions, and field observations were employed to collect data for a comprehensive and systematic ethnobotanical survey from February 2018 to October 2022. RESULTS: A total of 330 informants reported 154 plant species from 65 families. Asteraceae was the most prominent botanical family, with herbaceous plant groups outnumbering trees and shrubs. The Gujjar and Pahari groups exhibited the highest level of overlap, followed by significant overlaps between the Gujjar and Kashmiri communities. The close affinity observed between the Gujjar and Pahari groups suggests the horizontal pattern of local plant knowledge between these communities, influenced by their sociocultural interactions and intermarriages. Notably, the Pahari community displayed a rich understanding of medicinal plants and shared unique uses for the reported taxa. This study affirms that both ecological factors and sociocultural influences have played significant roles in shaping local plant knowledge. A total of 31 plant species have been identified as plant cultural markers among all four ethnic groups. We observed a positive correlation between plant cultural values and plant use with the Gujjar and Kashmiri ethnic groups. Artemisia absinthium reported the highest use value of (0.57) with use reports of (189). Adonis aestivalis, Cynoglossum nervosum, Geum elatum, Geranium himalayense, Juncus inflexus, Oxalis acetosella, Polygonatum biflorum, and Salvia hians from the Himalayan region are among the plant taxa whose ethnomedicinal applications are described here for the first time. CONCLUSION: Our data show that local and indigenous forest knowledge and practices could significantly contribute to forest conservation and ecological transition. This may happen if stakeholders generate clear frameworks and biocultural conservation strategies aimed at both dynamically preserve natural habitats and ways of traditional management of local natural resources.

Keeping Healthy in Your Skin-Plants and Fungi Used by Indigenous Himalayan Communities to Treat Dermatological Ailments.

Dermatological ailments are a major health problem, especially when related to human immune deficiency syndrome and acquired immune deficiency. The goal of this study was to identify the medicinal plants used by the indigenous peoples of the Northwestern Himalayas to treat dermatological diseases. Several field trips were conducted in the spring and summer seasons of 2020-2021 to collect the plants of dermatological value and information about their use through open-ended semi-structured interviews (n = 53) and group discussions (n = 33). The current investigation found 64 ethnomedicinal plants belonging to 34 families commonly used to treat a variety of dermatological ailments. The main growth form was herbs (80%), followed by trees (8%) and ferns (6%). It was found that leaves (51%) were the most commonly used plant part, followed by roots and the whole plant. Wound healing was the most dominant application, with 18 plant species used, followed by skin burns cured by 11 plant species and skin boils by eight plant species. Out of the total (18%) of medicinal plants with cosmetic uses, i.e., roots of Jurinea dolomiaea, Rheum webbianum, and Rheum spiciforme were crushed into powder and mixed with turmeric, and the paste is applied topically for glowing skin. Among the various preparation methods, paste (38%) was the most common way of preparation, followed by poultice (29%) and infusion (9%). Between ethnic groups, the maximum homogeneity was between Gujjar and Bakarwal ethnic groups (23 species, 36%), followed by Gujjars and Kashmiri (14 species, 22%). Bakarwals and Gujjar people live in the same geographical location, and they graze their animals in pastures, practice extensive transhumance pastoralism, and pass through different ecological landscapes, thus having sufficient experiences with certain plants and retaining more knowledge. The species identified with the highest utilization based on the number of citations and use value included Ficus carica, Cichorium intybus, Euphorbia wallichii, Pinus wallichiana, Plantago major, Jurinea dolomiaea, and Artemisia absinthium. The findings of this study demonstrate that people who reside in the Northwestern Himalayas region still rely on medicinal plants.

A cross-cultural study of high-altitude botanical resources among diverse ethnic groups in Kashmir Himalaya, India.

BACKGROUND: In the Himalayas, traditional knowledge and biodiversity are strongly linked due to the symbiotic interaction between plant and cultural diversity, as well as the support provided by cultural memories, ecological awareness, and social norms. Our study was focused on documenting the vanishing knowledge in the Kashmir Himalaya with the following main objectives: 1) to document the ethnomedical and cultural knowledge of the local flora, 2) to evaluate the cross-cultural use of the flora in the region, and, finally, 3) to identify the key indicator species utilized by each ethnic group using multivariate statistical analysis. METHODS: We used semi-structured questionnaires to conduct interviews with people of different ethnicity, gender, age, and occupational categories. The intercultural relationships of species utilization among ethnic groups were examined using a Venn diagram. The overall trends between the indicator values and the plant species used by diverse ethnic groups were illustrated using the linear regression model. RESULTS: We recorded 46 species belonging to 25 different families used by the local people of the Kashmir Valley belonging to four ethnic groups (Gujjar, Bakarwal, Pahari, and Kashmiri). The dominant families recorded were Asteraceae and Ranunculaceae followed by Caprifoliaceae. Rhizomes were the most utilized plant part, followed by leaves. A total of 33 ailments were treated with plants, and gastrointestinal disorders were treated with most species followed by musculoskeletal diseases and dermatological problems. Across cultural relationships, the Gujjar and Pahari showed greater similarity (17%). This may be due to the fact that both ethnic groups share a common geographical landscape and are exogamous to each other. We identified key indicator species used by different ethnic groups with significant (p ≤ 0.05) values. For instance, in the Gujjar ethnic group, Aconitum heterophyllum and Phytolacca acinosa had significant indicator value, which was due to the fact that these plants were easily accessible and also had a wide range of uses. In contrast, the Bakarwal ethnic group showed different indicator species, with Rheum spiciforme and Rhododendron campanulatum being highly significant (p ≤ 0.05), because this ethnic group spends the majority of their time in high-altitude pastures, using a particularly wide variety of plant species for medicine, food, and fuelwood. While indicator values and plant usage were positively correlated for the Gujjar, Kashmiri, and Pahari ethnic groups, they were negatively correlated for the Bakarwal. The positive correlation indicates cultural preferences for certain plant use and underlines the cultural significance of each species. The current study reported new uses for the following species: raw roots of Jurinea dolomiaea used for tooth cleaning, seeds of Verbascum thapsus applied for respiratory diseases, and flowers of Saussurea simpsoniana given to anyone as a good luck wish. CONCLUSION: The current study highlights historical ethnic group stratifications and cultural standing while comparing reported taxa across cultures. Each ethnic group made extensive ethnomedical use of plants, and knowledge, originally transmitted verbally, is now available in writing for reference. This could pave the way for providing incentives to local communities to showcase their talents, celebrate them, and gain from potential development initiatives.

Traditional Wild Food Plants Gathered by Ethnic Groups Living in Semi-Arid Region of Punjab, Pakistan.

Wild edible food plants (WFPs) are valuable resources in the traditional food systems of many local cultures worldwide, particularly in underdeveloped regions. Understanding patterns of food preferences requires conducting cross-cultural food studies among various ethnic groups in a specific area. In this context, the current study aimed to record WFP use among five ethnic groups in Punjab, Pakistan, by interviewing 175 informants selected through snowball sampling. The indicator food species for different ethnic groups were calculated using indicator analysis based on the percentage of citations. A total of 71 wild food plants (WFPs) belonging to 57 genera and 27 families were observed in the study area. A high proportion of these wild food plants (WFPs) belonged to Fabaceae with eleven species (15%), followed by Moraceae with seven species (9%). Fruits were most widely used (43%), followed by leaves (19%), and shoots (16%). The majority (35 species, 49%) of plants of WFPs were eaten as cooked vegetables. A cross-cultural comparison revealed that four species overlapped among five ethnic groups (Arain, Jutt, Rajpot, Mewati, and Dogar). The Arain ethnic group gathered and consumed a remarkable number of wild plants (35 species), possibly due to a special connection with the general abundance of the local flora, and being close to nature by adopting professions more allied to WFPs in the study area. The analysis of indicator species revealed distinct significant indicator values (p ≤ 0.05) between the main food species among the various ethnic groups. Amaranthus viridis was a common indicator of food in all five ethnic groups, while Ziziphus nammularia was a common indicator food plant of the Mewati, Rajpot, and Jutt ethnic groups; these plants are important in local diets, especially during times of food scarcity brought on by disease or drought. In addition, the current study reports 20 WFPs that have been rarely documented as human food in Pakistan's ethnobotanical literature. Future development plans should consider biocultural heritage and pay appropriate attention to local ecological knowledge, dynamics, and historical exchanges of traditional food systems.

Risk of heavy metals accumulation in soil and wheat grains with waste water irrigation under different NPK levels in alkaline calcareous soil.

A field study was conducted on the reuse of wastewater from Mardan city to evaluate its risk of contaminating soil and wheat grains at different NPK levels. Three irrigation sources i.e. waste water (WW), canal water (CW) and alternate waste + canal water (WW+CW) were applied to wheat (cv Atta Habib 2010) grown at 0, 50, 75 and 100% NPK levels of 120:90:60 kg N:P2O5:K2O ha-1 at Palatoo Research Farm, Amir Muhammad Khan Campus, Mardan during 2015.The results showed higher grain and biomass yields in WW irrigated plots as compared to CW at NPK levels up to 50% of recommending dose revealing supplementing nutrient requirements in deficient conditions. However, irrigation of WW at higher NPK levels especially at or beyond 75% of recommended dose tended to reduce the crop yield that could be associated with heavy metals toxicity and nutritional imbalances. The use of WW substantially increased AB-DTPA extractable Zn, Mn, Pb, Ni and Cd indicating a potential threat to soil contamination. Similarly, WW irrigated wheat had higher concentrations of these heavy metals as compared to CW which limits its use for production purposes without any remediation measures. The alternate use of CW and WW as revealed by its comparative lower contamination in soil and wheat than sole WW could be one of the possible solutions and may increase the time required for threshold soil contamination.