Foraging for the future: traditional culinary uses of wild plants in the Western Himalayas-Kashmir Valley (India).

BACKGROUND: In the intricate tapestry of food security, wild food species stand as pillars, nourishing millions in low-income communities, and reflecting the resilience and adaptability of human societies. Their significance extends beyond mere sustenance, intertwining with cultural traditions and local knowledge systems, underscoring the importance of preserving biodiversity and traditional practices for sustainable livelihoods. METHODS: The present study, conducted between February 2022 and August 2023 along the Line of Control in India's Kashmir Valley, employed a rigorous data collection encompassing semi-structured interviews, focus group discussions, and specific field observations facilitated through a snowball sampling technique. RESULTS AND DISCUSSION: The comprehensive inventory includes 108 edible plant and fungal species from 48 taxonomic families, with Rosaceae (N = 11) standing out. Young and soft leaves (N = 60) are an important component of various culinary preparations, with vegetables (N = 65) being the main use, followed by fruits (N = 19). This use is seasonal, with collection peaks in March-April and June-August (N = 12). The study also highlights the importance of use value (UV), with Portulaca oleracea standing out as the plant taxon (UV = 0.61), while Asyneuma thomsoni has the lowest use value (UV = 0.15). Many species such as Senecio chrysanthemoides, Asperugo procumbens, Asyneuma thomsoni, and Potentilla nepalensis were classified as new for gastronomic use. Furthermore, the study underlines the great cultural importance of mushrooms such as Morchella esculenta and Geopora arenicola in influencing social hierarchies within the community. However, the transmission of traditional knowledge across generations is declining in the region. At the same time, the conservation of endangered plant species on the IUCN Red List, such as Trillium govanianum, Taxus wallichiana, Saussurea costus, and Podophyllum hexandrum, requires immediate attention. CONCLUSION: Conservation measures should be prioritized, and proactive remedial action is needed. Further research into the nutritional value of these edible species could pave the way for their commercial cultivation, which would mean potential economic growth for local communities, make an important contribution to food security in the area under study, and contribute to scientific progress.

Standard medical ethnobotany of Kohistan, North Pakistan.

BACKGROUND: This study was exclusively focused on the documentation and cross-cultural evaluation of ethnomedicinal knowledge (EMK) within the diverse linguistic groups of Kohistan situated between the Himalayan and Hindukush Mountain ranges in the north Pakistan. METHODS: Data were gathered during the field survey (May 2022 to July 2023) through group conversations, semi-structured interviews, and on-site observation. Venn diagrams were employed to illustrate the comparative assessment of EMK, and different ethnobotanical indices were utilized to examine the data. RESULTS: A total of 96 wild medicinal plant species (MPs) belonging to 74 genera and 52 botanical families were documented. The most reported MPs belong to the family Polygonaceae (11 species), followed by Asteraceae (9 species) and Lamiaceae (8 species). The ethnomedicinal uses of Leontopodium himalayanum, Pedicularis oederi, Plocama brevifolia, Polypodium sibiricum, Pteridium esculentum, Sambucus wightiana, Solanum cinereum, Teucrium royleanum, Rhodiola integrifolia, Aconitum chasmanthum were reported for the first time in this region. Among the reported taxa herbaceous species were dominated (72%), followed by trees and shrubs (17% and 10%, respectively). Digestive problems (40 taxa and 114 use reports) and skin disorders (19 taxa and 549 use reports) were the most cited disease categories, whereas M. communis, M. longifolia, Ajuga integrifolia, Ziziphus jujuba, and Clematis grata exhibited the highest percentage fidelity levels. Out of 109 documented medicinal uses, a mere 12 were shared across all linguistic groups, and Bateri emerges as a notable outlier with the highest number of medicinal uses. In addition, a significant homogeneity was noted in the reported botanical taxa (61 species) among different linguistic groups. However, since the last decade biocultural heritage of Kohistan is facing multifaceted risks that need urgent attention. CONCLUSION: Our findings could be valuable addition to the existing stock of ethnomedicinal knowledge and may provide ethnopharmacological basis to novel drug discovery for preexisting and emerging diseases prioritizing detailed phytochemical profiling and the evaluation of bioactive potential.

Keeping their own and integrating the other: medicinal plant use among Ormurs and Pathans in South Waziristan, Pakistan.

BACKGROUND: In multicultural societies, traditional knowledge among minorities faces several challenges. Minority groups often face difficult situations living in specific peripheral geographies and striving to retain their biocultural heritage, including medicinal plant knowledge and practices. Folk medicinal plant knowledge is a dynamic eco-cultural complex influenced by various environmental, socio-cultural, and political factors. Examining medicinal plant knowledge among minorities has been an increasingly popular topic in cross-cultural ethnobiology. It also helps understand the dynamics of local/traditional ecological knowledge (LEK/TEK) change within a given community. The current study was designed to investigate the status of medicinal plant knowledge among two linguistic groups, i.e. Ormurs and Pathans, living in a remote valley of West Pakistan. METHODS: We recruited 70 male study participants from the studied groups for semi-structured interviews to record the medicinal plant use of their communities. Data were compared among the two studied communities using the stacked charts employing the presence or absence of data with Past 4.03 and Venn diagrams. Use reports (URs) were counted for each recorded taxon. RESULTS AND DISCUSSION: A total of seventy-four medicinal plants were quoted as used as ethnomedicines by the researched communities. Most of the reported plants were used to treat digestive and liver problems. The cross-cultural comparison revealed a considerable homogeneity of medicinal plant knowledge (the two groups commonly used more than seventy plants); however, comparing uses recorded for the widely utilised medicinal plants showed numerous idiosyncratic uses among Ormurs but very few among Pathans. Ormurs reported a higher number of cultivated, wild, and imported plant uses than did Pathans. These results indicate that, compared to Pathans, the Ormur linguistic minority retain more folk medicinal plant knowledge, which may be explained by the fact that they have incorporated different folk remedies: their "own knowledge" plus that of Pathans, with whom they have lived together for centuries. Moreover, the local plant nomenclature among Ormurs was highly affected by the plant nomenclature of Pathans. CONCLUSION: The current study revealed that living together for a few centuries has not implied sharing plant knowledge (as the Pathans do not seem to have learnt from the Ormurs) or, in other words, that plant knowledge exchanges have been unidirectional. The findings show that the Pashto dominant culture may have possibly put pressure on the minority groups and affected local plant-centred cultural practices, as we see in the case of local plant nomenclature hybridisation among Omuri speakers. Hence, it is imperative to employ diverse educational strategies to revitalise the decline of medicinal plant knowledge in the studied communities, especially among Ormurs, who need more attention as they face more challenges than the other group. Locally based strategies should be devised to restore the fading connection with nature, which will be advantageous for revitalising plant knowledge.

Social support: mediating the emotional intelligence-academic stress link.

Introduction: This study examines the relationship between emotional intelligence (EI) and academic stress among tertiary-level students who continued academic activities remotely during the pandemic and the mediating role of social support (SS) in the relationship. Methods: Using a cross-sectional survey design, 429 students studying business, engineering, social science, and science in Bangladesh provided data via Qualtrics. Using the Structural Equation Modeling in SmartPLS 4 (4.0.8.9), we modeled emotional intelligence as the reflective-formative and social support (support from family, friends, and significant other) and perceived academic stress as the reflective-reflective, second-order constructs. We also conducted a one-way between-groups analysis of variance (ANOVA) to investigate the impact of gender (male and female) and current stage of academic study (Undergraduate year one to four and post-graduation) on emotional intelligence and academic stress, respectively. Results and discussion: Results show that all the hypothesized relationships are statistically significant: EI is negatively related to perceived academic stress, and SS significantly mediates the relationship between EI and academic stress. Hence, essential strategies are suggested to help students for managing academic stress.

Traditional foraging for ecological transition? Wild food ethnobotany among three ethnic groups in the highlands of the eastern Hindukush, North Pakistan.

BACKGROUND: The Patrak Valley is home to communities, which have been inextricably linked with nature for generations, and local plant knowledge (LPK) represents an important part of their local cultural diversity. In general, globalization has come at the expense of local plant knowledge among several mountain societies, and therefore the current investigation has been undertaken to record the (possibly) last remaining wild food plant/mushroom foraging practices among Pathans, Kohistanis, and Gujjars living in the highlands of the Hindukush, North Pakistan. METHODS: Data on the uses of wild food plants and mushrooms (WFPs) were collected through 120 semi-structured interviews. The data were cross-culturally compared among the three linguistic groups. Venn diagrams were used to visualize the comparative analysis. To determine the patterns of similarities in plant use among the different ethnic groups, we used the Jaccard similarity index (JI). The recorded data were also compared with the existing Pakistani food ethnobotanical literature. RESULTS: A total of 68 WFPs were recorded, the majority of which were used as raw snacks and as cooked vegetables. Fruit was the most frequently reported plant part among the three researched groups. Cross-cultural comparison revealed that 37% of the used plants were commonly shared by the three studied groups. Pathans have retained rich knowledge on WFPs, and they show a comparatively closer affinity with Kohistanis is the use of WFPs compared to Gujjars. While we observed some idiosyncrasies for each of the researched groups, the distinctive plant uses among Gujjars provide insight into their food ecology, their particular human-ecological system centered on mobile pastoralism and their limited exchanges of local food/ecological knowledge due to endogamic patterns. A literature survey revealed some novel or little-known ingredients within Pakistani food ethnobotany/ethnomycology, such as Aesculus indica, Agaricus campestris, Apteranthes tuberculata, Duchesnea indica, Equisetum arvense, Eremurus himalaicus, Isodon rugosus, Morella esculenta, Sophora mollis, and Drimia indica. CONCLUSION: The researched communities have retained important plant knowledge which could be implemented through future development programs considering that most of these traditional foraging practices fulfill environmental and social sustainability standards. Further field studies are required to thoroughly investigate the patterns of foraging among highland pastoral societies in other parts of the Hindukush region and especially their potential for the ongoing ecological transition.

Edible wild plant species used by different linguistic groups of Kohistan Upper Khyber Pakhtunkhwa (KP), Pakistan.

BACKGROUND: The mountainous territory of Kohistan shelters diverse food plant species and is considered one of the important hotspots of local plant knowledge. In the era of globalization and food commodification, wild food plants (WFPs) play an important role in supporting local food systems and related local knowledge is one of the important pillars of food sustainability across the region. Since the area is populated by different cultural groups and each culture has retained particular knowledge on the local plant species, therefore, to make a cross-culturally comparison, the study was planned to record and compare the local plants knowledge among three linguistic groups viz Gujjar, Kohistani and Shina in order to not only protect the local knowledge but to determine the food cultural adaptations among these groups looking through the lens of their food ethnobotanies. METHODS: Field ethnobotanical survey was carried out in 2020-2021 to gather the data on wild food plants. We used semi-structured interviews. Use reports were counted, and the results were visualized through Venn diagrams. RESULTS: In total, 64 plant species belonging to 45 botanical families were documented. Among these Ajuga integrifolia, Barbarea verna, Clematis grata, Impatiens edgeworthii, Ranunculus laetus (vegetables), Parrotiopsis jacquemontiana (fruit), Indigofera tinctoria (flower), Juniperus excelsa, Primula elliptica, P. macrophylla (flavoring agent), Leontopodium himalayanum (Chewing gum), and Juniperus excelsa (snuff) were reported for the first time. The highest use reports (≥ 90) were recorded for Mentha longifolia, Amaranthus hybridus, Quercus semecarpifolia, Solanum miniatum, Oxalis corniculata, Ficus palmata, and Urtica dioica. Maximum number of wild food plant species (WFPs) were reported by Kohistani, followed by Shinaki and Gujjari linguistic groups. The percentage overlap of traditional knowledge on WFPs was highest among Kohistani and Shinaki (56.0%), followed by Shinaki and Gujjars (17.0%), and Kohistani and Gujjars (15.0%). Kohistani and Shinaki groups exhibited maximum homogeneity in traditional knowledge. However, Gujjars had more knowledge on WFPs compared to Kohistani and Shinaki. In addition, some dairy products viz. Bhorus, Bagora, Bak, Cholam, Kacha, Gurloo and Poyeen were reported also reported that are consumed orally and used in traditional cuisines. CONCLUSIONS: The study indicates that Kohistan is one of the important spots of biocultural diversity and could be recognized as biocultural refugia. WFPs have been an integral part of the traditional food systems among the studied groups, particularly the Gujjars have reported more distinct plant uses which could be referred to their distinctive ecological experiences among others. However, social change is one of the challenges that might lead to the erosion of local plant knowledge. Moreover, intercultural negotiations among the studied groups are also a matter of concern which could homogenize the local knowledge among them. Therefore, we suggest solid policy measures to protect the local knowledge and celebrate diversity across this mountain territory.

Phyto-Extract-Mediated Synthesis of Silver Nanoparticles (AgNPs) and Their Biological Activities.

Background: Nanotechnology finds broad applications in the field of nanomedicine, an emerging new field used for diagnosis, treatment, prevention of diseases, and improvement of health. Objectives: To synthesize silver nanoparticles (AgNPs) from Withania somnifera and Fagonia indica and to carry out their antimicrobial, insecticidal, and phytotoxic activities, a step toward the new range of nanomedicines. Methods: Silver nanoparticles were synthesized from Withania somnifera and Fagonia indica by chemical reduction method, and further biological activities of these nanoparticles were compared with crude methanolic extract, prepared through cold maceration process, at the concentration of 50 mg/ml. Results: Among all tested bacterial pathogens, crude extract of W. somnifera showed a statistically high significant inhibition zone in millimeter against Pseudomonas aeruginosa (21; p < 0.01). AgNPs showed highly significant result against Streptococcus pneumonia (14; p < 0.01). In comparison with crude extracts, AgNPs showed statistically significant (p < 0.01) results against S. pneumonia (AgNPs, 14; crude, 8.33 mm). Crude extract showed significant inhibition zone against two bacterial strains, P. aeruginosa (crude, 21; AgNPs, 11.67 mm) and Klebsiella pneumoniae (crude, 11.33; AgNPs, 8 mm). Crude extracts of F. indica showed the significant activity against Vibrio cholera (p < 0.01; 11.33 mm). Silver nanoparticles of F. indica exhibited the highest significant activity against Aspergillus flavus and Fusarium oxysporum while AgNPs of W. somnifera were active only against A. flavus. Extracts of W. somnifera and F. indica showed increasing phytotoxic activity with increasing concentrations. The highest significant inhibition was obtained for crude extract (46.7) and AgNPs (45.7) of F. indica at 1000 µg/ml. Insecticidal activity of crude and AgNPs of both plants showed significant inhibition against all tested insects with increasing time intervals, and the highest significant result was obtained at 72 hours with a value of p < 0.01 except T. castaneum. Conclusions: Both crude and AgNPs showed potent activity; however, in comparison, silver nanoparticles showed slightly enhanced activity. Crude and AgNPs of both plants showed good phytotoxic and insecticidal inhibition. Antimicrobial studies of AgNPs on diseases causing pathogens open a door for new antimicrobial agents and could be the answer to antibiotic resistance after further analysis.

Plant Use Adaptation in Pamir: Sarikoli Foraging in the Wakhan Area, Northern Pakistan.

The study recorded the food uses of wild food plants (WFPs) among the Sarikoli diaspora and the dominant Wakhi in Broghil Valley, North Pakistan, to understand their food adaptation, mainly by looking through the lens of food ethnobotanies. A total of 30 participants took part in the study, which included 15 elderly individuals from each ethnic group. Data were gathered through semi-structured interviews. We recorded 29 WFPs, mostly used as cooked vegetables and snacks. The food uses, as well as the local plant nomenclatures, linked to WFPs of the two studied groups were completely homogenized, which could be attributed to the cultural assimilation of the Sarikoli people to Wakhi culture. We found that although traditional knowledge on WFPs has been homogenized, social change in nearby regions is also threatening the traditional knowledge of the two communities, as evidenced by the smaller number of plants reported compared to that of all other field ethnobotanical studies conducted in nearby regions. Moreover, the growth of legal restrictions and sanctions on accessing natural resources are posing serious challenges to cultural resilience in the valley, and the restrictions on cross-border movement in particular are creating challenges for those who have cross-border kinship relationships between the two groups. We suggest specific measures, such as the promotion of food tourism and educational activities, to protect traditional knowledge and bicultural heritage from further erosion in the region.

Traditional Use of Wild and Domestic Fauna among Different Ethnic Groups in the Western Himalayas-A Cross Cultural Analysis.

Animal-derived products have an important role in treating many health conditions and have widely been used across cultures. In South Asia, ethnozoological research has been conducted only by a small number of researchers. Therefore, this area of research needs further exploration in order to preserve the eroding ethnozoological knowledge of medicinal animals severely affected by ongoing social change. This study was conducted in the region of Jammu and Kashmir from February 2019 to August 2021. The study was carried out among eight different ethnic groups living in the region. A total of 374 informants were selected and data were collected through semi-structured interviews and verified through group discussions. Data was analyzed using different statistical tools, including R 4.0.0. The cross-cultural data were compared through Bioinformatics and Evolutionary Genomics software and later subjected to further analysis, applying Pearson correlation and ordination techniques (Principal Component Analysis). We recorded a total of 79 animal species being used by the eight studied ethnic groups in the region. Wild animal species were mainly used for therapeutic purposes. Chest infections, sexual problems, and paralysis were frequently treated diseases. Flesh was the most commonly part used. The cross-cultural comparison showed a remarkable heterogeneity in the use of the animals among the different groups, which could be an effect to the historical sociocultural stratifications, as well as different religious affiliation of certain groups preventing them to forage or hunt certain animals. Some groups however showed prominent overlap of uses of some recorded species. For instance, Lerwalerwa and Bubalus bubalis were commonly used by both Gujjar and Pahari, which could be referred to the fact that they have gone through significant socio-cultural contact, and they are exogamous to each other. The Pearson correlation coefficient supported the strength and direction of an association between ethnic groups and regions. The study makes an important contribution to the field of ethnozoology in the Himalayas by providing insights to understand the historical human and nature relationships and supplying a baseline for developing future conservation efforts in the region to protect the wild fauna.

The nexus between traditional foraging and its sustainability: a qualitative assessment among a few selected Eurasian case studies.

Plant foraging is an important human ecological phenomenon being studied by a number of contemporary ethnobiologists as well as by a few social anthropologists among rural communities and, more recently, in urban environments. The sustainability dimension of foraging is, however, largely unexplored. We analyse a few case studies from recent field research and qualitatively assess both the environmental and social sustainability of diverse patterns of traditional foraging practices in three distinct human ecological environments (horticulturalism-, forestry-, and pastoralism-driven) located in the Eastern Mediterranean, Eastern Europe, and North Pakistan, i.e. we address the question of when does traditional foraging become unsustainable and what factors may influence this. The main findings are multidimensional. First, in all case studies, we sometimes observed competitive foraging among the gatherers of certain wild food plants potentially causing ecological degradation; such unsustainable practices seem to be linked to the market pressure on certain species. However, also customs and norms promoted by states can be detrimental (former Soviet Union), as well as climate change (Eastern Europe), and marginalisation of some minority groups (Pakistan). Second, in the Mediterranean Syrian context, wild food plant resources are largely represented by widely available weedy "wild" vegetables, normally (but not exclusively) collected by women, and usually easily accessible; only very few wild food plants seem to be threatened due to specific market demands or to disequilibria created by household economic instabilities due to the recent war. We also argue that unsustainable foraging is enhanced by the abandonment of daily practices and continuous interaction with the natural environment and by the increasingly uneven distribution of active practical knowledge on wild food plants among the middle-aged and younger population. Facilitating the transmission of sustainable foraging knowledge and practices could be therefore crucial, also for coping with food insecurity in times of crisis; but for that to occur, holistic environmental and food educational frameworks, appropriate policies for fostering community-based biodiversity conservation and also social cohesion and communal management of lands should be seriously considered as well. Moreover, future gastronomic and eco-tourism initiatives, if organised in a thoughtful manner, could represent a positive turning point not only for the local small-scale economies of the considered rural communities but also for helping them to dynamically preserve the entire socio-ecological system underpinned in plant foraging and ultimately to better adapt to the current global crisis.

A Cross-Cultural Analysis of Plant Resources among Five Ethnic Groups in the Western Himalayan Region of Jammu and Kashmir.

Plant resources have always been valuable in human life, and many plant species are used in medicine, food, and ritual, and resource utilization is closely related to cultural diversity. Our study was conducted from June 2019 to April 2021, during which we aimed to document the local knowledge of plant resources of five ethnic groups, i.e., the Gujjar, Bakarwal, Kashmiri, Pahari, and Dogra communities of the Jammu and Kashmir (J&K) region, Western Himalayas. Through semi-structured interviews (N = 342) and group discussions (N = 38), we collected data on the ethnobotanical uses of plant resources. The data was subjected to hierarchical cluster analysis and ordination techniques (Principal Component Analysis) via, R software of version 4.0.0. Traditional uses were classified into three groups, i.e., single-, double-, and multi-use groups. The study recorded a total of 127 plant species, belonging to 113 genera and distributed among 64 botanical families. The dominant plant families were the Asteraceae, with 8% of all species, followed by Lamiaceae (6%), Polygonaceae (5%) and Ranunculaceae (4%). The recorded plant taxa were frequently used for medicine (51.4% responses), followed by food (14.9%), and fodder (9.5%). Principal component analysis (PCA) separated three groups of provisioning services depending on plant consumption preference levels. Comparative analysis showed remarkable similarities in plant uses (food, medicinal) among the Gujjar and Bakarwal ethnic groups, as both groups share a common culture. Some plants like Azadirachta indica, Brassica campestris, Ulmus wallichiana, Amaranthus blitum, and Celtis australis were also used for magico-religious purposes. We also recorded some medicinal uses that are new to the ethnobotanical literature of the J&K Himalayas, such as for Betula utilis, Sambucus wightiana, and Dolomiaea macrocephala, in our case for example local medicinal recipe, which is derived from Dolomiaea macrocephala, often known as Nashasta, used to treat weakness, back pain, and joint pain. Similarly, we also recorded new food uses for Eremurus himalaicus. Moreover, we also observed some plants for instance, Fragaria nubicola, Betula utilis and Juniperus communis have spiritual significance (i.e., amulets and scrolls) for this part of the Himalayan region. The present study provides a useful tool for resource management and can help in developing scientifically informed strategies for the conservation of plant resources.

Comparative Assessment of Medicinal Plant Utilization among Balti and Shina Communities in the Periphery of Deosai National Park, Pakistan.

Traditional ecological knowledge, linguistic, and sociocultural perspectives are key contributors to environmental sustainability. Therefore, it is essential to identify and preserve this biocultural heritage, especially that of indigenous communities and minorities. We conducted an ethnobotanical survey to document the plant species used by the Balti and Shina communities living in the buffer zone of Deosai National Park (DNP), western Himalayas, Pakistan. A combination of random and purposive sampling techniques was adapted, targeting middle- and old-aged informants. A total of 46 semi-structured interviews were conducted and the gathered data were evaluated using relative frequency of citation (RFC) and through comparison with the ethnomedicinal literature. In total, 47 medicinal plant species belonging to 42 genera and 23 families were recorded. Baltis and Shinas cited 42 and 38 plant species, respectively, that were used to treat various diseases. About 60% of species were common among both communities, but 27.7% and 12.8% were exclusive to Baltis and Shinas, respectively. Considerable heterogeneity was noted in vernacular names, plant part(s) used, preparation, and administration. Ribes alpestre, Aconitum violaceum, Delphinium brunonianum, Thymus linearis, and Swertia petiolata were highly utilized species having RFCs > 50. In addition, 46% of medicinal uses, specifically that of Allardia tomentosa, A. tridactylites, Jurinea dolomiaea, and Gallium boreale, were reported for the first time from the region. Cross-cultural analysis revealed sociocultural gaps between both groups. Relatively, Baltis retained more ethnomedicinal knowledge and their traditional medicinal system is more closely associated with traditional Tibetan medicine. Generally, Balti and Shina communities retain substantial biocultural and ethnological diversity, which has been reflected in the present study. Our findings underline the importance and need for sustainable utilization of natural resources, specifically the plant species of this region. However, an in-depth ethnobotanical investigation may underpin the holistic comparative medical ethnobotany of the entire region.

Gathered Wild Food Plants among Diverse Religious Groups in Jhelum District, Punjab, Pakistan.

Recent ethnobotanical studies have raised the hypothesis that religious affiliation can, in certain circumstances, influence the evolution of the use of wild food plants, given that it shapes kinship relations and vertical transmission of traditional/local environmental knowledge. The local population living in Jhelum District, Punjab, Pakistan comprises very diverse religious and linguistic groups. A field study about the uses of wild food plants was conducted in the district. This field survey included 120 semi-structured interviews in 27 villages, focusing on six religious groups (Sunni and Shia Muslims, Christians, Hindus, Sikhs, and Ahmadis). We documented a total of 77 wild food plants and one mushroom species which were used by the local population mainly as cooked vegetables and raw snacks. The cross-religious comparison among six groups showed a high homogeneity of use among two Muslim groups (Shias and Sunnis), while the other four religious groups showed less extensive, yet diverse uses, staying within the variety of taxa used by Islamic groups. No specific plant cultural markers (i.e., plants gathered only by one community) could be identified, although there were a limited number of group-specific uses of the shared plants. Moreover, the field study showed erosion of the knowledge among the non-Muslim groups, which were more engaged in urban occupations and possibly underwent stronger cultural adaption to a modern lifestyle. The recorded traditional knowledge could be used to guide future development programs aimed at fostering food security and the valorization of the local bio-cultural heritage.

On the Trail of an Ancient Middle Eastern Ethnobotany: Traditional Wild Food Plants Gathered by Ormuri Speakers in Kaniguram, NW Pakistan.

An ethnobotanical field study focusing on traditional wild food botanical taxa was carried out in Kaniguram, South Waziristan, Pakistan, among Ormur (or Burki or Baraki) peoples, which represent a diasporic minority group, as well as among the surrounding Pashtuns. Through sixty semi-structured interviews, fifty-two wild food plants (taxa) were recorded, and they were primarily used raw as snacks and cooked as vegetables. Comparative analysis found a remarkable overlap of the quoted plant uses between the two studied groups, which may reflect complex socio-cultural adaptations Ormur speakers faced. Ormur people retain a rich knowledge of anthropogenic weeds and the phytonyms reveal important commonalities with Persian and Kurdish phytonyms, which may indicate their possible horticultural-driven human ecological origin from the Middle East. Some novel or rare food uses of Cirsiumarvense, Nannorrhops ritchiana, Periploca aphylla, Perovskia atriplicifolia, Viscum album,Oxalis corniculata and Withania coagulans were documented. Since the Ormuri language represents a moribund language, still spoken by only a few thousand speakers in NW Pakistan and Afghanistan, it is recommended that the traditional bio-cultural and gastronomical heritage of this minority group be appropriately protected and bolstered in future rural development programs.

Ethnoveterinary plants of Pakistan: a review.

BACKGROUND: Ethnoveterinary medicine is crucial in many rural areas of the world since people living in remote and marginal areas rely significantly on traditional herbal therapies to treat their domestic animals. In Pakistan, communities residing in remote areas, and especially those still attached to pastoralist traditions, have considerable ethnoveterinary herbal knowledge and they sometimes use this knowledge for treating their animals. The main aim of the study was to review the literature about ethnoveterinary herbals being used in Pakistan in order to articulate potential applications in modern veterinary medicine. Moreover, the review aimed to analyze possible cross-cultural and cross regional differences. METHODS: We considered the ethnobotanical data of Pakistan published in different scientific journals from 2004 to 2018. A total of 35 studies were found on ethnoveterinary herbal medicines in the country. Due to the low number of field studies, we considered all peer-reviewed articles on ethnoveterinary herbal practices in the current review. All the ethnobotanical information included in these studies derived from interviews which were conducted with shepherds/animals breeders as well as healers. RESULTS: Data from the reviewed studies showed that 474 plant species corresponding to 2386 remedies have been used for treating domestic animals in Pakistan. The majority of these plants belong to Poaceae (41 species) followed by the Asteraceae (32 species) and Fabaceae (29 species) botanical families, thus indicating a possible prevalence of horticultural-driven gathering patterns. Digestive problems were the most commonly treated diseases (25%; 606 remedies used), revealing the preference that locals have for treating mainly minor animal ailments with herbs. The least known veterinary plants recorded in Pakistan were Abutilon theophrasti, Agrostis gigantea, Allardia tomentosa, Aristida adscensionis, Bothriochloa bladhii, Buddleja asiatica, Cocculus hirsutus, Cochlospermum religiosum, Cynanchum viminale, Dactylis glomerata, Debregeasia saeneb, Dichanthium annulatum, Dracocephalum nuristanicum, Flueggea leucopyrus, Launaea nudicaulis, Litsea monopetala, Sibbaldianthe bifurca, Spiraea altaica, and Thalictrum foetidum. More importantly, cross-cultural comparative analysis of Pathan and non-Pathan ethnic communities showed that 28% of the veterinary plants were mentioned by both communities. Cross-regional comparison demonstrated that only 10% of the plant species were used in both mountain and plain areas. Reviewed data confirm therefore that both ecological and cultural factors play a crucial role in shaping traditional plant uses. CONCLUSION: The herbal ethnoveterinary heritage of Pakistan is remarkable, possibly because of the pastoral origins of most of its peoples. The integration of the analyzed complex bio-cultural heritage into daily veterinary practices should be urgently fostered by governmental and non-governmental institutions dealing with rural development policies in order to promote the use of local biodiversity for improving animal well-being and possibly the quality of animal food products as well.

Shared but Threatened: The Heritage of Wild Food Plant Gathering among Different Linguistic and Religious Groups in the Ishkoman and Yasin Valleys, North Pakistan.

A wild food ethnobotanical field study was conducted in the Ishkoman and Yasin valleys, located in the Hindukush Mountain Range of Gilgit-Baltistan, northern Pakistan. These valleys are inhabited by diverse, often marginalized, linguistic and religious groups. The field survey was conducted via one hundred and eighty semistructured interviews to record data in nine villages. Forty gathered wild food botanical and mycological taxa were recorded and identified. Comparative analysis among the different linguistic and religious groups revealed that the gathered wild food plants were homogenously used. This may be attributed to the sociocultural context of the study area, where most of the population professes the Ismaili Shia Islamic faith, and to the historical stratifications of different populations along the centuries, which may have determined complex adaptation processes and exchange of possibly distinct pre-existing food customs. A few wild plants had very rarely or never been previously reported as food resources in Pakistan, including Artemisia annua, Hedysarum falconeri, Iris hookeriana, Lepidium didymium and Saussurea lappa. Additionally, the recorded local knowledge is under threat and we analyzed possible factors that have caused this change. The recorded biocultural heritage could, however, represent a crucial driver, if properly revitalized, for assuring the food security of the local communities and also for further developing ecotourism and associated sustainable gastronomic initiatives in the area.

Traditional phytomedicines for gynecological problems used by tribal communities of Mohmand Agency near the Pak-Afghan border area

Abstract Medicinal plants play a vital role in the human health care system of tribal communities and in the treatment of various gynecological problems. This study is an effort to document important medicinal flora used for the treatment of gynecological problems by indigenous people living in a tribal region near the Pak-Afghan border. The main objective of the study was to establish a clear profile of indigenous knowledge and practices from the unexplored tribal territory. Data were collected through semi-structured interviews and group discussions. The data were analyzed through Use Value and Factor of Informant Consensus. A total of 52 medicinal plants were recorded from the area; the most widely accepted were Withania somnifera (L.) Dunal (94 Use Value), Foeniculum vulgare Mill. (93 Use Value), Prunus domestica L. (91 Use Value), Myrtus communis L. (91 Use Value), Cannabis sativa L. (91 Use Value) and Nigella sativa L. (90 Use Value). A high consensus factor was recorded for menses-related problems (0.95). The root was the main part used (23% plants), followed by the leaves (20% plants), whole plant (18% plants), fruit (18% plants), and seed (13% plants). A total of 21 plants were used to treat menses-related problems, followed by sexual problems (ten plants), leucorrhea (nine plants), gastric problems (seven plants) and amenorrhea (seven plants). Knowledge related to ethnogynecological treatments is restricted to midwives and traditional healers. In conclusion, the documented flora that is particularly important to medicinal plants may be researched in the future to discover new pharmaceutical, neutraceutical and other pharmacological agents against gynecological complaints.

Traditional uses of medicinal plants used by Indigenous communities for veterinary practices at Bajaur Agency, Pakistan.

BACKGROUND: The pastoral lifestyle of Indigenous communities of Bajaur Agency is bringing them close to natural remedies for treating their domestic animals. Several studies have been conducted across the globe describing the importance of traditional knowledge in veterinary care. Therefore, this study was planned with the aim to record knowledge on ethnoveterinary practices from the remote areas and share sit with other communities through published literature. METHODS: Data was gathered from community members through semi-structured interviews and analyzed through informant consensus factor (Fic) to evaluate the consent of current ethnoveterinary practices among the local people. RESULTS: In total, 73 medicinal plants were recorded under the ethnoveterinary practices. Most widely used medicinal plants with maximum use reports (URs) were Visnaga daucoides Gaertn., Foeniculum vulgare Mill., Solanum virginianum L., Withania somnifera (L.) Dunal, Glycyrrhiza glabra L., and Curcuma longa L. New medicinal values were found with confidential level of citations for species including Heracleum candicans and Glycerhiza glabra. Family Apiaceae was the utmost family with high number (7 species) of medicinal plants. Maximum number of medicinal plants (32) was used for gastric problems. High Fic was recorded for dermatological (0.97) followed by reproductive (0.93) and gastrointestinal disorders (0.92). The main route of remedies administration was oral. CONCLUSIONS: Current study revealed that the study area has sufficient knowledge on ethnoveterinary medicinal plants. This knowledge is in the custody of nomadic grazers, herders, and aged community members. Plants with new medicinal uses need to be validated phytochemically and pharmacologically for the development of new alternative drugs for veterinary purposes.

Traditional uses of medicinal plants practiced by the indigenous communities at Mohmand Agency, FATA, Pakistan.

BACKGROUND: Plant-derived products have an imperative biological role against certain pathogenic organisms and were considered to be a major source of modern drugs. Rural people residing in developing countries are relying on traditional herbal medical system due to their strong believe and minimum access to allopathic medicines. Hence, ethnomedicinal knowledge is useful for the maintenance of community's based approaches under this medical system. Present study was carried out in an unexplored remote tribal area of Pakistan to investigate and document the existing ethnomedicinal knowledge on local flora. METHODS: Data was collected through semi-structured questionnaires from the community members and local herbalists. Use reports (URs) were counted for each species and analyzed through Linear Regression between the number of URs per family and number of plant species per family. RESULTS: A total of 64 medicinal plant species were recorded belonging to 60 genera and 41 families. Most frequently used plant families in ethnomedicines were Lamiaceae (8 species) and Asteraceae (7 species). Highest URs were recorded for Caralluma tuberculata N.E. Br. (49 URs) being followed by Thymus serphyllum L. (49 URs), Fagonia cretica L. (47 URs), Plantago lanceolata L. (45 URs), Periploca aphylla Decne. (44 URs), Citrullus colocynthis (L.) Schrad. (44 URs), and Sideroxylon mascatense (A.DC.) T.D.Penn. (44 URs). New ethnomedicinal uses were reported for Boerhaavia elongata Brandegee and Fumaria officinalis L. with confidential level of URs from the study area. Nineteen groups of health conditions were recorded during the course of study being treated with medicinal plants. Maximum number of 30 plant species was used to treat digestive problems. Most widely practiced mode of drugs' preparation and administration was powder. Leaves (30% plants) were the most frequently used plant parts in the preparation of ethnomedicinal recipes. CONCLUSIONS: Current study is an important addition to the field of ethnomedicines. The study reports important medicinal plants from an area, which has not been investigated previously. Traditional knowledge is restricted to health practitioners and elder community members. This knowledge is at the verge of extinction because younger generation is not taking interest in its learning and preservation process. Hence, there is a dire need to phytochemically and pharmacologically test the investigated taxa for the validation of traditional knowledge.

Cross-Cultural Analysis of Medicinal Plants commonly used in Ethnoveterinary Practices at South Waziristan Agency and Bajaur Agency, Federally Administrated Tribal Areas (FATA), Pakistan.

ETHNOPHARMACOLOGICAL RELEVANCE: In remote areas, medicinal plants have an imperative role in curing various livestock's ailments. In Pakistan, people residing in remote areas including South Waziristan Agency and Bajaur Agency depend on traditional herbal remedies for treating their domestic animals. Medicinal plants are an important part of the medical system in these Agencies. The prime goal of the current study is to explore the ethnoveterinary practices in the two regions and discuss cross-cultural consensus on the use of medicinal plants. In this study, we have given detailed description on the ethnoveterinary usage of certain medicinal plants and their recipes. Moreover, we have also elaborated the ethnoveterinary potential of certain plants in relation to their ethnomedicinal, pharmacological and phytochemicals reports. METHODOLOGY: Fieldwork comprised of two fields surveys conducted at South Waziristan Agency and Bajaur Agency. A total of 75 informants from South Waziristan Agency and 80 informants from Bajaur Agency were interviewed with the help of semi-structured questionnaires. Use reports (URs) were recorded for all the documented taxa. Data were quantitatively analyzed by using informant consensus factor (Fic) index in order to find out information homogeneity provided by the informants. To analyze the cross-cultural consensus, the recorded data were tabulated as well as shown by Venn diagram. RESULTS: Overall, 94 medicinal plant taxa were recorded in the comparative analysis. Out of these, most of the plants species (72 species) were used at Bajaur Agency than South Waziristan Agency (37 species). Cross-cultural analysis showed that only 15 medicinal plants were used in common by the indigenous communities in both Agencies, which indicates a low interregional consensus with regard to the ethnoveterinary practices of medicinal plants. Apiaceae was the dominant family in both regions by representing maximum number of plant species (11 species). Gastro intestinal complexities were common in both regions having higher Fic values (above 90). Moreover, the current investigation reported new ethnoveterinary uses of medicinal plants from South Waziristan Agency, which were Sideroxylon mascatense, Raphanus sativus, Salix babylonica, Solanum nigrum, Sophora mollis, Taraxacum campylodes and Tulipa stellata. On the other hand from Bajaur Agency, Boerhavia erecta, Celtis australis, Chamaecyparis obtusa var. obtuse, Eryngium biehersteinianum, Gossypium arboreum, Narcissus tazetta, Opuntia littoralis, Streblus asper were reported with new ethnoveterinary uses. CONCLUSIONS: The current study has an important contribution towards the preservation of indigenous plants' based knowledge. Several plants are carrying important ethnoveterinary uses being practiced by the local people mostly against the gastrointestinal disorders in both regions. Importantly, the cross-cultural approach has reported some new traditional uses of plants against livestock's diseases. Hence, this is an opportunity to investigate such plants phytopharmacologically and toxicologically for the discovery of new drug sources.