Making the most of scarce biological resources in the desert: Loptuq material culture in Eastern Turkestan around 1900.

BACKGROUND: Most fisher-gatherer communities we know of utilized a limited number of natural resources for their livelihood. The Turkic-speaking Loptuq (exonym Loplik, Loplyk) in the Lower Tarim River basin, Taklamakan desert, Eastern Turkestan (Xinjiang), were no exception. Their habitat, the Lop Nor marsh and lake area, was surrounded by desert and very poor in plant species; the Loptuq had to make the most of a handful of available biological resources for housing, furniture, clothing and fabric, fishnets and traps, tools and other equipment. The taxa used by the Loptuq were documented by foreign explorers at the end of the nineteenth and beginning of the twentieth centuries, prior to the forced resettlement of the group in the 1950s and subsequent destruction of their language, lifestyle and culture. METHODS AND SOURCES: Ethnobiology explores the relationship between humans and their environment, including the use of biological resources for different purposes. In several aspects, historical ethnobiology is more challenging; it studies this relationship in the past and therefore cannot verify results with informants. As the present study discusses an extinct culture on the basis of literary and material sources, we apply a method called source pluralism. This approach allows the inclusion and combination of a wide range of data and materials, even scraps of information from various sources, with the aim to understand phenomena which are sparsely mentioned in historical records. Travel reports by Swedish, British, German, American and Russian explorers together with linguistic data provide the most important sources for understanding Loptuq interaction with the environment and its biota. Especially the large number of toponyms and phytonyms recorded by the Swedish explorer Sven Hedin and materials from his expeditions, including voucher specimens kept in Stockholm in the herbarium of the Swedish Natural History Museum, and objects of material culture in the collections of the Ethnographical Museum, are crucial for our analysis about local knowledge among the Loptuq. Illustrations and photographs provide us with additional information. RESULTS: The question of how the Loptuq managed to survive at the fringe of a desert, a marsh and a lake which changed its location, intrigued all foreign visitors to the Lop Nor. The Loptuq's main livelihood was fishing, hunting and gathering, and their material culture provided by plants and other organic materials included their usage, consumption and trade. Only a handful of species formed the basis of the Loptuq material culture, but they had learned to use these specific plants for a variety of purposes. The most important of these were Lop hemp, Poacynum pictum (Schrenk) Baill., the riparian tree Euphrates poplar, Populus euphratica Olivier, and the aquatic common reed, Phragmites australis (Cav.) Trin. ex Steud. Several species of tamarisk were used for fuel and building fences. A few plants were also harvested for making foodstuffs such as snacks and potherbs. In addition, the Loptuq also used fur, bird skins, down, feathers, mammal bones and fish bones for their material needs. The habitat provided cultural ecological services such as motifs for their folklore, linguistic expressions and songs, and the Loptuq engaged in small-scale bartering of plant products and furs with itinerant traders, which ensured them with a supply of metal for making tools. CONCLUSION: This article discusses the now extinct Loptuq material culture as it existed more than a hundred years ago, and how the scarce biological resources of their desert and marsh habitat were utilized. Loptuq adaptation strategies to the environment and local knowledge, transmitted over generations, which contributed to their survival and subsistence, were closely connected with the use of biological resources. For this study, a comprehensive approach has been adopted for the complex relationships between human, biota and landscape. The Loptuq are today largely ignored or deleted from history for political reasons and are seldom, if at all, mentioned in modern sources about the Lop Nor area. Their experience and knowledge, however, could be useful today, in a period of rapid climate change, for others living in or at the fringe of expanding deserts.

Beyond artificial academic debates: for a diverse, inclusive, and impactful ethnobiology and ethnomedicine.

In answer to the question "Should ethnobiology and ethnomedicine more decisively foster hypothesis-driven forefront research able to turn findings into policy and abandon more classical folkloric studies?", in this essay I argue that a major strength of ethnobiology and ethnomedicine is their ability to bridge theories and methods from the natural sciences, the social sciences, and the humanities. Hypothesis-driven research is a powerful way to structure thinking that can lead to forefront research findings. But hypothesis-driven research is not the only way to structure thinking and is not a necessary condition to impact policymaking. To increase policy impact, ethnobiology and ethnomedicine should continue nurturing a mixture of complementary methods and inclusive approaches as fragmentation through opposing different approaches might weaken the discipline. Moreover, with the aim to play a fundamental role in building bridges between different knowledge systems and co-producing solutions towards sustainability, the discipline could benefit from enlarging its epistemological grounds through more collaborative research. Ethnobiologists' research findings, hypothesis-driven, descriptive, or co-constructed can become leverage points to transform knowledge into actionable outcomes in different levels of decision-making.

O cuidado em saúde promovido pelas religiões afro-brasileiras / Health care promoted by afro-brazilian religions / El cuidado en salud promovido por las religiones afrobrasileñas

No decorrer da história, sempre foram infindáveis os casos em que os sujeitos recorriam a centros espíritas ou terreiros de religiões de matrizes africanas em decorrência de problemas como doenças, desempregos ou amores mal resolvidos, com o objetivo de saná-los. Por conta disso, este artigo visa apresentar os resultados da pesquisa relacionados ao objetivo de mapear os processos de cuidado em saúde ofertados em três terreiros de umbanda de uma cidade do litoral piauiense. Para isso, utilizamos o referencial da Análise Institucional "no papel". Os participantes foram três líderes de terreiros e os respectivos praticantes/consulentes dos seus estabelecimentos religiosos. Identificamos perspectivas de cuidado que se contrapunham às racionalidades biomédicas, positivistas e cartesianas, e faziam referência ao uso de plantas medicinais, ao recebimento de rezas e passes e à consulta oracular. A partir desses resultados, podemos perceber ser cada vez mais necessário, portanto, que os povos de terreiros protagonizem a construção, implementação e avaliação das políticas públicas que lhe sejam específicas.(AU)

In history, there have always been endless cases of people turning to spiritual centers or terreiros of religions of African matrices due to problems such as illnesses, unemployment, or unresolved love affairs. Therefore, this article aims to present the research results related to the objective of mapping the health care processes offered in three Umbanda terreiros of a city on the Piauí Coast. For this, we use the Institutional Analysis reference "on Paper." The participants were three leaders of terreiros and the respective practitioners/consultants of their religious establishments. We identified perspectives of care that contrasted with biomedical, positivist, and Cartesian rationalities and referred to the use of medicinal plants, the prescript of prayers and passes, and oracular consultation. From these results, we can see that it is increasingly necessary, therefore, that the peoples of the terreiros lead the construction, implementation, and evaluation of public policies that are specific to them.(AU)

A lo largo de la historia, siempre hubo casos en los cuales las personas buscan en los centros espíritas o terreros de religiones africanas la cura para sus problemas, como enfermedades, desempleo o amoríos mal resueltos. Por este motivo, este artículo pretende presentar los resultados de la investigación con el objetivo de mapear los procesos de cuidado en salud ofrecidos en tres terreros de umbanda de una ciudad del litoral de Piauí (Brasil). Para ello, se utiliza el referencial del Análisis Institucional "en el Papel". Los participantes fueron tres líderes de terreros y los respectivos practicantes / consultivos de los establecimientos religiosos que los mismos conducían. Se identificaron perspectivas de cuidado que se contraponían a las racionalidades biomédicas, positivistas y cartesianas, y hacían referencia al uso de plantas medicinales, al recibimiento de rezos y pases y a la consulta oracular. Los resultados permiten concluir que es cada vez más necesario que los pueblos de terreros sean agentes protagónicos de la construcción, implementación y evaluación de las políticas públicas destinadas específicamente para ellos.(AU)

Pharmacological Validation for the Folklore Use of Ipomoea nil against Asthma: In Vivo and In Vitro Evaluation.

Oxidative stress is the key factor that strengthens free radical generation which stimulates lung inflammation. The aim was to explore antioxidant, bronchodilatory along with anti-asthmatic potential of folkloric plants and the aqueous methanolic crude extract of Ipomoea nil (In.Cr) seeds which may demonstrate as more potent, economically affordable, having an improved antioxidant profile and providing evidence as exclusive therapeutic agents in respiratory pharmacology. In vitro antioxidant temperament was executed by DPPH, TFC, TPC and HPLC in addition to enzyme inhibition (cholinesterase) analysis; a bronchodilator assay on rabbit's trachea as well as in vivo OVA-induced allergic asthmatic activity was performed on mice. In vitro analysis of 1,1-Diphenyl-2-picrylhydrazyl radical (DPPH) expressed as % inhibition 86.28 ± 0.25 with IC50 17.22 ± 0.56 mol/L, TPC 115.5 ± 1.02 mg GAE/g of dry sample, TFC 50.44 ± 1.06 mg QE/g dry weight of sample, inhibition in cholinesterase levels for acetyl and butyryl with IC50 (0.60 ± 0.67 and 1.5 ± 0.04 mol/L) in comparison with standard 0.06 ± 0.002 and 0.30 ± 0.003, respectively, while HPLC characterization of In.Cr confirmed the existence with identification as well as quantification of various polyphenolics and flavonoids i.e., gallic acid, vanillic acid, chlorogenic acid, quercetin, kaempferol and others. However, oral gavage of In.Cr at different doses in rabbits showed a better brochodilation profile as compared to carbachol and K+-induced bronchospasm. More significant (p < 0.01) reduction in OVA-induced allergic hyper-responses i.e., inflammatory cells grade, antibody IgE as well as altered IFN-α in airways were observed at three different doses of In.Cr. It can be concluded that sound mechanistic basis i.e., the existence of antioxidants: various phenolic and flavonoids, calcium antagonist(s) as well as enzymes' inhibition profile, validates folkloric consumptions of this traditionally used plant to treat ailments of respiration.

An Exploration of the Environment, Composition, and Transmission of the Development of Local Theater and Music in the Natural Environment and Folklore Activities of Tea Picking.

The spread and urbanization of modern culture have led to a crisis in the development and inheritance of traditional culture, coupled with the limitations of traditional drama itself, and local opera has gradually disappeared from the daily life of the local people. Through the analysis of the tea opera cases and the development environment and inheritance of local operas, the paper tries to solve the inheritance dilemma it faces and provides a new perspective and demonstration for the development and inheritance research of Bobai Jinan tea Opera, which is of great significance to the development and propaganda of traditional Chinese culture.

Folklore, Animal Self-Medication, and Phytotherapy-Something Old, Something New, Something Borrowed, Some Things True.

The use of medicines was long considered by Western schools of thought to be a a domain unique to humans; however, folklore/Traditional Ecological Knowledge (TEK) from around the world suggests that animals have also long provided inspiration for the discovery of some medicinal plants used to treat humans and their livestock. Searching for medicinal knowledge from animals depends on the recognition of their ability to select and effectively use medicinal plants to prevent or actively ameliorate disease and other homeostatic imbalances. The interdisciplinary field of animal self-medication is providing scientific evidence for this ability in species across the animal kingdom and lends support to animal-origin medicinal plant folklore and recent ethnomedicinal information. Here, 14 case studies of purported animal-inspired plant medicines used by cultures around the world are presented together with ethnomedicinal and pharmacological evidence. Based on this evidence, the diversity and potential mode of self-medicative behaviors are considered. Over 20 animal species, including llama, sloth and jaguar in South America, reindeer and yak in Eurasia, langur and macaque in Asia, and chimpanzee, wild boar, porcupine and elephant in Africa, are linked to these case studies, representing a variety of potential preventative or therapeutic self-medicative behaviors. These examples provide an important perspective on what is likely to have been a much wider practice in the development of human traditional medicine. A role for animal self-medication research in the rejuvenation of old therapies and possible new discoveries of phytotherapies for human and livestock health is encouraged.

Risk Communication Through Health Beliefs for Preventing Opisthorchiasis-Linked Cholangiocarcinoma: A Community- Based Intervention in Multicultural Areas of Thailand.

OBJECTIVE: This research aimed to study the effects of the risk communication program through the Cambodian folk song to prevent Opisthorchiasis-linked cholangiocarcinoma (OV-CCA). METHODS: We conducted the quasi-experimental research between August and December 2017 in the Cambodian communities, one-fourth of ethnic minorities residing in multicultural areas of Sisaket Province, Thailand. The samples consisted of 94 equally people divided into experimental group and control group. The experimental group included 47 people at-risk of OV-CCA who received the program for 12 weeks, while the control group received regular services. We collected data by using a questionnaire with a reliability of 0.93. Descriptive and inferential statistics were used for data analysis. RESULTS: The study indicated that the socioeconomic information of both groups was not different. The mean scores of all issues (health beliefs, social support, and prevention behavior in the experimental group were higher than those of the control group with statistical significance. Closer inspection showed that the mean difference of the health beliefs was 55.61 points (95%CI: 52.39-57.42, p<0.001), social support was 9.09 points (95%CI: 8.12-10.05, p<0.001), and prevention behavior was 6.38 points (95%CI: 5.43-7.33, p<0.001). CONCLUSION: Through the Cambodian folk song, the risk communication program by applying the health beliefs and social support to prevent OV-CCA is beneficial for behavior modification in areas with similar cultures.

Research on the inheritance and protection of folk art and culture from the perspective of network cultural governance.

In the age of network, network culture is gestated, and the emergence of security issues makes the governance of network culture put on the agenda. In order to explore ways to protect and inherit folk art and culture, This article mainly uses the mathematical model established by the principal component analysis method and the multiple regression method to analyze the current folk arts such as the lack of professional talents and other problems faced by the current folk arts. From the perspective of network cultural governance Analyze the number of audiences, etc., and reflect the inadequacy of the inheritance and protection of folk art and culture through the model, Therefore, it is proposed to cultivate compound talents, build cultural brands, and build a "gatekeeper" defense line. While creating a clear cyberspace, it can achieve better protection and inheritance of folk art and culture.

Ethnomedicinal and folklore inventory of wild plants used by rural communities of valley Samahni, District Bhimber Azad Jammu and Kashmir, Pakistan.

The current study describes ethnobotanical (EB) and traditional ethnomedicinal (TEMs) uses of medicinal plants (MPs) of Tehsil Samahni area of Azad Jammu and Kashmir, Pakistan. Indigenous inhabitants of the area mostly reside in remote mountainous areas and depend on wild plants for life necessities and treatment of different diseases. This paper presents first quantitative ethnobotanical study describing the popularity level of MPs in indigenous communities by using relative popularity level (RPL) and rank order of priority (ROP) indices. The data of TEMs and EB uses were collected from 200 interviewees consisting of traditional herbal practioners (110) and farmers (90) from study area using structured and semi-structured interview methodology during year 2019. It was found that illiterate peasants have more knowledge and practice of TEMs than other people. A total of 150 plant species belonging to 58 families with botanical and local names, parts used, mode of recipes preparation, administration mechanism and TEMs uses were documented in systematic manner. It was explored that highest number (7.69%) of plants of Moraceae were used in TEMs and followed by species of Asteraceae (6.29%). The ethnobotanical data was analyzed by using quantitative ethnobotanical tools viz: informant consensus factor (ICF), fidelity level (FL), relative frequency of citation (RFC), use value index (UVI), relative importance of plants (RIP), relative populatiry level (RPL) and rank order of popularity (ROP). The leaf ranked first (36.49%) and fruit 2nd (12.07%) being used in TEMs while prevalent use-form was decoction (29.28%), followed by tea (23.05%) and preferably taken as oral (46.66%). ICF analysis proved that diabetes, hypertension, rabies, snake sting and joint pains were the most prevalent occurring infirmities. The highest RFC (0.95) was found for Acacia modesta, followed by Boerhavia procumbens (RFC:0.87) and Berberis lycium (RFC:0.85). The relative importance of MPs was calculated by using UVI and Moringa oleifera showed highest (1.38), followed by Zanthoxylum armatum (1.25) and Withania somnifera (1.24) use-values. High UVI of plants depicts that these species are predominantly used in local health care system. The plants Phyllanthus emblica, Morus macruora, Justicia adhatoda and Melia azedarach depicted high values (1.00) of FL and RPL proving that these taxa are commonly used in indigenous medicines by local inhabitants and have better potential for drug discovery by ethnopharmacological analysis. Out of total, 26 species had more than 50% ROP index and Phyllanthus emblica and Flacourtia indica (ROP = 100) followed by Morus macruora (ROP: 97) were used to cure 'hypertension and hyperlipidemia' and 'cough, chest infection', respectively. It was found that 30% of total species were previously reported as medicinal while 70% plants were first time reported to be used in TEMs and authenticated by using of quantitative ethnobotanical tools. Ethnopharmacological potential of indigenous plants was confirmed by RIP and RPL indices which had been used to cure one or more body systems and were promulgated in the local herbal medicine system. The research provides clues to screen these plant species by using latest phytochemical and pharmacological analysis for novel drug discovery. This study will also be useful for conservation of bioculture traditional knowledge of indigenous communities and the most important is to conserve medicinal plants of the study area for future generations.

Acceptance and Change as Dialectic of Recovery: Examples of Storytelling, Fairy Tale and Psychopharmacotherapy as Therapeutic Modalities.

"Narative medicine" promotes theraputic healing and recovery using fairy tales and traditional folk stories. Individuals are capable of shaping their lives through various narrative strategies and re-authoring alternative stories that are concerned with different aspects of acceptance and change. Psychotherapy through the eyes of stories and fairy tales can have two perspectives. Firstly, fairy tale acts like a weft around which the very story/script of the patient is formed, which in itself becomes the basis for interpreting the occurrence of a mental disorder. The second perspective is the perspective of healing or getting out of a "fairytale" story/script by changing an incoherent life narrative into an alternative coherent narrative (reframing). The aim of this pilot case studies approach was to use a narrative approach based on stories and fairy tales in order to promote psychological growth, meaning in life, resilience, self-realization and improved well-being and highlight the dialectic of recovery, an interplay of acceptance and change (reframing). With properly applied personalized narrative psychopharmacotherapy, the patient is capable of changing their beliefs in order to reach a new meaning of life, and thus to facilitate the lowering of symptomatology, its dissaperance and possibly even a cure, whatever that may mean for an individual. Considering its promising results, clinical implications and possible further applications are discussed.

An overview on ethnobotanico-pharmacological studies carried out in Morocco, from 1991 to 2015: Systematic review (part 1).

ETHNOPHARMACOLOGICAL RELEVANCE: The full bibliometric records of data retrieved from ethnobotanical field studies carried out in Morocco (1991-2015) was quali-quantitatively analysed. Despite the importance of traditional medicinal uses in Morocco, any comments about the methodologies and approaches adopted by reviewed studies have been undertaken. Include more data about the importance of traditional medicinal uses in Morocco. AIM OF THE STUDY: Three key points were targeted in this review: (i) to contribute to original compilation of medicinal plants traditionally used by people at whole Morocco, by gathering and documenting the current status of these ancestral medical practices, (ii) to provide a novel insight into the relationship between local and biomedical disease concepts in Moroccan society, taking into account health-related beliefs, and their influences on medicinal plant uses, (iii) to figurout the weaknesses and the strengths of the conceptual approches and methods adopted by researchers in ethnobotanical field works. MATERIALS AND METHODS: With the help of a computerized database querying, we conducted an extensive literature search respecting our integration criteria. We performed this bibliographic research by using the following search engines available over the Web: Google Scholar, PUBMED, Sciencedirect, Current Content Connect, SCOPUS, SPRINGER LINK, GLOBAL PLANTS, Cochrane Library and SCIRUS. The scientific names listed in the present paper have been validated according to the "The Plant List" and the African Plants Database in order to standardize ethnobotanical data on an international level. For the analysis of data gathered, quali-quantitative analyses have been performed. RESULTS: A total of 905 medicinal plant species belonging to 116 families and 726 genera have been selected from 63 published articles. The dominant families were ASTERACEAE (111 species) followed by the FABACEAE (77 species), LAMIACEAE (75 species) and APIACEAE (46 species). The plant species listed are used to cure several public ailments. The digestive ailments represented the most important category (494 species) followed by dermatological diseases (407 species), diabetes (315 species) and urinary diseases (277 species). We assigned the importance of the plant species by several measures (including Frequency Cited (FC), Number of Uses (NU), Number of Respondents (NR) and Index of Performance (IP). The ICF (Informant Consensus Factor) calculated was important in all categories of diseases averaging 47%. CONCLUSION: The results obtained, which cover the whole country, delineate the profile of rich wealth of indigenous knowledge on traditional uses of medicinal plants heald by Moroccan society. The total number of 905 plant species listed in this paper, are currently being utilized as medicines and the number is expected to grow as infrastructure allows greater access to unexplored parts of the country. Furthermore, the know how, regarding the plants used, is consistent because the ICF has recorded important values for most diseases treated. Furthermore, in the present paper, we suggested, for authors, some useful recommendations for ethnobotanical field works such as the respect of ethnobotanical standards including checklist of plants with international data base, the deposited voucher specimens, sampling and collection methods.

Ethnopharmacological basis for folkloric claims of Anagallis arvensis Linn. (Scarlet Pimpernel) as prokinetic, spasmolytic and hypotensive in province of Punjab, Pakistan.

ETHNOPHARMACOLOGICAL RELEVANCE: The conventional naturopaths of Punjab Province (Pakistan) have trivial usage of Anagallis arvensis Linn.(Primulaceae) for cure of diarrhea, constipation, asthma as well as hypertension. AIM: Present research was focused to discover comprehensive mechanism of spasmogenic, spasmolytic, bronchorelaxant and hypotensive folkloric usage of Anagallis arvensis Linn.. METHODOLOGY: The crude extract of Anagallis arvensis Linn. (Aa.Cr) & its (aqueous & organic) portions tested in-vitro on isolated jejunum, ileum, trachea, aorta, paired atria preparations as well as in-vivo in mice & normotensive anaesthetized rats. The responses have been noted by transducers (isotonic & isometric) coupled to Power Lab. RESULT: Anagallis arvensis Linn. (Aa.Cr; crude aqueous-alcoholic extract) produced contractile action at low concentrations but relaxant action was observed by increasing concentrations on spontaneous contractions of isolated jejunum of rabbit. But, pre-treatment of tissue with atropine prior extract caused suppression of contractile effect indicating presence of cholinergic muscarinic response of Aa.Cr. It also triggered relaxation of high Potassium -stimulated contractions of jejunum with subsequent non-parallel right move in Ca++ CRCs. Moreover, Aa.Cr relaxed carbachol - & high Potassium - stimulated contractions in trachea of rabbit but observed relaxant effect was powerful against CCh (1 µM)- stimulated contractions with rightside parallel move of CCh-curves succeeded by non-parallel move, like Dicyclomine, having dual activities. The Aa.Cr also showed relaxant result on Phenylephrine and High Potassium -prompted contractions in endothelium intact aorta. The fractionation revealed segregations of contractile & relaxant effects in relevant aqueous & organic portions. The Intravenous administration of Aa.Cr to ketamine-diazepam anaesthetized normo-tensive albino rats resulted in decreased MABP, SBP & DBP. The Aa.Cr applied negative (-) inotropic & chronotropic action on paired atria. The Aa.Cr also exhibited anti-diarrheal action in mice against castor oil prompted diarrhea and also mitigated distance covered by charcoal meal in gastrointestinal tract in a manner comparable with loperamide. CONCLUSION: These results revealed presence of CCB and selective muscarinic agonist activity in Aa.Cr, hence validating folkloric practice of Anagallis arvensis Linn. in diarrhea, constipation, asthma & hypertension.

"It may also have prevented churchgoers from falling asleep": southernwood, Artemisia abrotanum L. (fam. Asteraceae), in the church bouquet, and its contemporary presence as a heritage plant in Sweden.

INTRODUCTION: Southernwood, Artemisia abrotanum L., is a plant that has been cultivated for centuries. Most probable is that it has its origin in the eastern Mediterranean area. It has been kept for its fragrance and has a history of being a medicinal and insect-repellent plant. In earlier centuries, the plant was commonly found in peasants' gardens in Sweden and utilised especially as a component in the bouquets brought to church by women. The aim of this article is to bring together data about Artemisia abrotanum and to summarise its cultural history and folk botanical importance. In Sweden, it is still grown in some gardens in the countryside and is esteemed for its fragrance. METHODS: In the early twentieth century, various folklore archives in Sweden (Lund, Uppsala) distributed questionnaires about the use of church bouquets. These records provided interesting information about the importance of southernwood and other species. We have also used data found in ethnographic records and local historical reports. Between 2007 and 2017, a nationwide inventory organised by the Programme for Diversity of Cultivated Plants (POM) documented and gathered several heirloom varieties of southernwood. RESULTS AND DISCUSSION: Together with a few other domestic plants of foreign origin (e.g. Lavandula angustifolia Mill., Tanacetum balsamita L., and Tanacetum vulgare L.), Artemisia abrotanum has been cultivated throughout Sweden in peasants' gardens as a medicinal plant and for its fragrance. According to the sources, Artemisia abrotanum was one of the most common species cultivated by the Swedish peasantry. Although used in folk medicine and to some extent as a repellent, it was most esteemed for its fragrance. Peasant women would carry a twig of the plant in the obligatory church bouquet or in the hymnal when attending the services in the Lutheran church on Sundays. In Sweden, this custom with the church bouquet has been known since the time of the Reformation in the sixteenth century and survived until the late nineteenth century, when major changes took place in connection with industrialisation, modernisation, secularisation and urbanisation. Although the custom with the church bouquet disappeared, nationwide inventories conducted by the Programme for Diversity of Cultivated Plants in 2007-2015 revealed that the plant still exists in many gardens on the countryside throughout Sweden as a cultural relict and reminiscence plants. People care for the plant, have sentiments for it and it is spread from person-to-person. Several heirloom varieties have been discovered, which will be preserved ex situ for the future. CONCLUSIONS: Southernwood was probably the most commonly used herb in the peasant women's church bouquet until the end of the nineteenth century. It had a satisfying fragrance and was easy to grow. Although the custom has disappeared, the plant has survived until the present day in many gardens as a reminiscence of the custom of former times.

Medicinal plants and their uses recorded in the Archives of Latvian Folklore from the 19th century.

ETHNOPHARMACOLOGICAL RELEVANCE: The records of folk medicine present historical evidence of medicinal plant usage in the territory of Latvia and describe native and imported plants and plant products that were used as medicine. AIM OF THE STUDY: To collect and analyse the ethnobotanical knowledge found in records of Latvian folk medicine available in the Archives of Latvian Folklore. MATERIALS AND METHODS: Following the International Classification of Primary Care, plant uses were grouped into one of the 17 categories based on the body systems and psychological and social problems. Each plant was identified by its scientific name according to The Plant List website. Additionally, the plant parts used, dosage forms of herbal medicines and routes of administration were analysed. RESULTS: In total, 211 genera belonging to 71 families were mentioned in the analysed materials. The most common health conditions were digestive system disorders, respiratory system disorders and skin disorders. The plant families with the largest number of taxa were Asteraceae, Rosaceae, Lamiaceae, and Apiaceae. The most frequently mentioned native plant taxa were Achillea millefolium L., Matricaria chamomilla L., Allium cepa L., Artemisia absinthium L., and Plantago sp. L. Leaves and flowers were the most commonly used parts, and herbal tea was the most common dosage form. Only 59 out of 211 taxa mentioned in this study are included in the official herbal monographs of the European Medicines Agency. CONCLUSIONS: One hundred and fifty-two plant taxa mentioned in the records of Latvian folk medicine are not included in the European Union herbal monographs providing scientific information on the safety and efficacy and deserve further exploration as traditional herbal medicines.

Competing Explanations of Competing Explanations: Accounting for Conflict Between Scientific and Folk Explanations.

People who hold scientific explanations for natural phenomena also hold folk explanations, and the two types of explanations compete under some circumstances. Here, we explore the question of why folk explanations persist in the face of a well-understood scientific alternative, a phenomenon known as explanatory coexistence. We consider two accounts: an associative account, where coexistence is driven by low-level associations between co-occurring ideas in experience or discourse, and a theory-based account, where coexistence reflects high-level competition between distinct sets of causal expectations. We present data that assess the relative contributions of these two accounts to the cognitive conflict elicited by counterintuitive scientific ideas. Participants (134 college undergraduates) verified scientific statements like "air has weight" and "bacteria have DNA" as quickly as possible, and we examined the speed and accuracy of their verifications in relation to measures of associative information (lexical co-occurrence of the statements' subjects and predicates) and theory-based expectations (ratings of whether the statements' subjects possess theory-relevant attributes). Both measures explained a significant amount of variance in participants' responses, but the theory-based measures explained three to five times more. These data suggest that the cognitive conflict elicited by counterintuitive scientific ideas typically arises from competing theories and that such ideas might be made more intuitive by strengthening scientific theories or weakening folk theories.

The Lived Experiences of Folklore Healing Practices as a Health Patterning Modality.

Purpose: The purpose of the study is to understand the meaning of folklore as a health patterning modality and to uncover its unique characteristics in the life-health process. Design: Hermeneutic phenomenological. Method: Max van Manen's methodology was used for this study. The sample was selected from the Afro-Caribbean American community in the United States. The criterion for selection was that participants used folklore healing practices for health and well-being on an ongoing basis. In-depth interviews were done. Purposive sampling with networking was done based on whether the participants used folk healing on a regular basis. Themes of the meaning of folklore healing practices were identified from participants' verbatim data. Findings: The meaning of folklore healing practices was interpreted as phenomena with six interconnected essential themes. Additionally, Barrett's nursing theory of power as knowing participation in change was used to reflect and understand the findings from a nursing perspective. Conclusion: The research findings have implications for nursing science, and the knowledge gleaned from the study may be applied to nursing practice.

How long do floods throughout the millennium remain in the collective memory?

Is there some kind of historical memory and folk wisdom that ensures that a community remembers about very extreme phenomena, such as catastrophic floods, and learns to establish new settlements in safer locations? We tested a unique set of empirical data on 1293 settlements founded in the course of nine centuries, during which time seven extreme floods occurred. For a period of one generation after each flood, new settlements appeared in safer places. However, respect for floods waned in the second generation and new settlements were established closer to the river. We conclude that flood memory depends on living witnesses, and fades away already within two generations. Historical memory is not sufficient to protect human settlements from the consequences of rare catastrophic floods.

Effect of Cultural, Folk, and Religious Beliefs and Practices on Delays in Diagnosis of Ovarian Cancer in African American Women.

BACKGROUND: Certain cultural, folk, and religious beliefs that are more common among African Americans (AAs) have been associated with later-stage breast cancer. It is unknown if these beliefs are similarly associated with delays in diagnosis of ovarian cancer. METHODS: Data from a multicenter case-control study of ovarian cancer in AA women were used to examine associations between cultural/folk beliefs and religious practices and stage at diagnosis and symptom duration before diagnosis. Associations between cultural/folk beliefs or religious practices and stage at diagnosis were assessed with logistic regression analyses, and associations with symptom duration with linear regression analyses. RESULTS: Agreement with several of the cultural/folk belief statements was high (e.g., 40% agreed that "if a person prays about cancer, God will heal it without medical treatments"), and ∼90% of women expressed moderate to high levels of religiosity/spirituality. Higher levels of religiosity/spirituality were associated with a twofold increase in the odds of stage III-IV ovarian cancer, whereas agreement with the cultural/folk belief statements was not associated with stage. Symptom duration before diagnosis was not consistently associated with cultural/folk beliefs or religiosity/spirituality. CONCLUSIONS: Women who reported stronger religious beliefs or practices had increased odds of higher stage ovarian cancer. Inaccurate cultural/folk beliefs about cancer treament were not associated with stage; however, these beliefs were highly prevalent in our population and could impact patient treatment decisions. Our findings suggest opportunities for health education interventions, especially working with churches, and improved doctor-patient communication.

Medicinal plants used for hypertension treatment by folk healers in Songkhla province, Thailand.

ETHNOPHARMACOLOGICAL RELEVANCE: Hypertension is the most dominant risk factor for the development of cardiovascular, kidney, and eye diseases. In Thailand, illness and hospitalisation in the modern public health system due to high blood pressure is increasing. However, some Thai people have turned their attention to the use of herbal medicines for healthcare. Therefore, this study aimed (1) to study the folk knowledge of hypertension treatment and (2) to study plant utilisation in the treatment of high blood pressure by Songkhla folk healers. MATERIALS AND METHODS: Field surveys and semi-structured interviews about theories of disease, principles of healing, and herbal usage (plant species, parts used, preparation, and application methods) were gathered. The data were analysed by descriptive statistics. The literatures regarding medicinal plants used in any traditional medicine, antihypertension activity, and toxicity was reviewed. RESULTS: Most healers believed that hypertension was caused by the disorder of fire and wind elements in the body. The medicinal plants containing hot and mild tastes, which had the potential for treating problems in the wind element, were applied. A total of 62 species were used for hypertension treatment. Most plants were in the Asteraceae, Piperaceae, Rutaceae, or Zingiberaceae family (4 species each). Herbal medicines were preferred to be prepared by boiling (78%) and consumed by drinking 1 teacup before 3 meals each day (26%). Piper retrofractum and Cleome viscosa had the greatest Frequency of Citation (FC = 6, n = 14). Thirty-seven species have been reported for use in traditional medicine. Twenty-four and 46 species have already been investigated for antihypertension activity and toxicity, respectively. CONCLUSION: Identifying medicinal plants that have been tested by experienced folk doctors would provide an opportunity for people to choose and consume local herbs that are easy to access in their local area. However, the remaining plants that have not been studied for antihypertension activity and toxicity should be further analysed to confirm their efficacy.