Long-Term Monitoring of the Traditional Knowledge of Plant Species Used for Culinary Purposes in the Valencia Region, South-Eastern Spain.

The aim of this study is to inventory and study ethnobotanical knowledge of edible plants in the Valencian Community (Spain). In respect to culinary uses, 92 species of plant were reported to be edible, finding the following uses: 58 raw, 52 cooked, 16 fried, 7 dried, 21 in liquors and beverages, 25 in dessert and sweets, 11 as seasoning, 17 in pickles, and 10 to curdle milk. We prepared a database that includes genus, family, scientific, and vernacular names in Spanish and Catalan for each plant. We also created a classification of nine edible uses and plant parts used, being Asteraceae (n = 18), Brassicaceae (n = 7), Chenopodiaceae (n = 6), and Rosaceae (n = 6) the families most characterized for gastronomic purposes. The species with the most elevated cultural importance (CI) values were Foeniculum vulgare (CI = 1.389), Cynara scolymus (CI = 1.374), Papaver rhoeas (CI = 1.211), Beta vulgaris (CI = 1.167), and Juglans regia (CI = 1.155). The most used parts were the leaves (71), flowers (25), and branches (19), while the least used were roots (9) and seeds (8). Traditional knowledge of these plants helps to preserve traditional cuisine, promote the local economy and, in several species, encourage their cultivation.

Ethno-medicinal uses and cultural importance of stingless bees and their hive products in several ethnic communities of Bhutan.

BACKGROUND: Indigenous and non-indigenous people in subtropical and temperate areas of Bhutan share an intricate relationship with stingless bees for diverse purposes including ethno-medicinal uses. Stingless bees hold significant importance in the realms of social, economic, cultural, and spiritual aspects. Bhutan's cultural traditions demonstrate a strong bond with the environment, exemplified by the regular use of honey from stingless bees for remedies such as treating the common cold, cough, and sore throat. METHODS: Ethnographic research was conducted to document the ethno-medicinal uses and cultural importance of stingless in Bhutan. We deployed semi-structured interviews with stingless beekeepers and honey collectors including traditional healers who perform religious rituals for curing and preventing physical and mental illness. RESULTS: We documented 22 different uses of stingless bee honey in food, medicine, veterinary medicine, crafts, beliefs, and religious purposes. The relative cultural importance (RCI) of stingless bees among Bhutan's ethnic communities was assessed through our calculations. It was determined that these bees hold notably greater significance for the Lhotshampa communities compared to other ethnic groups in Bhutan. This finding demonstrates the dependence of Hindu ethnic communities on natural resources in their everyday life. All participant communities largely exploit these bees through destructive extraction practices. They often find the natural nests in nearby forests, transfer them as a log hive to their backyards, and practice traditional meliponiculture. CONCLUSION: The ethnic communities of Bhutan use stingless bees for various purposes and the local knowledge are persistent. However, significant efforts should be made to address the ethno-medicinal, ecological, biological, and commercial perspectives of meliponiculture in Bhutan.

Folk taxonomy and quantitative ethnobotany of Loranthaceae in northern Benin.

Loranthaceae are parasitic plants whose management remains a challenge. This study aimed to record Loranthaceae species and their local names, assess their use diversity and cultural importance, identify the socio-demographic groups with the highest levels of knowledge about Loranthaceae uses, and analyze the variation of Loranthaceae utilization between and within ethnic groups. Ethnobotanical data were collected in northern Benin from March 2015 to February 2017 through semi-structured interviews and show-and-tell method with 240 informants. We assessed Loranthaceae use diversity and cultural importance using the Relative Frequency of Citations (RFC), Number of Uses (NU), Use Value (UV), Number of Use Categories (NUC), and Cultural Importance Index (CI). Poisson's regression and Jaccard's Similarity Index were used to identify the socio-demographic groups with the highest levels of knowledge about Loranthaceae uses and evaluate the similarity of Loranthaceae uses between ethnic groups. Results showed 15 local names used to designate four Loranthaceae species namely Agelanthus dodoneifolius, Tapinanthus globiferus, Phragmanthera kamerunensis, and T. ophioides. Loranthaceae were involved in 113 uses gathered in six categories namely human medicine, magic, veterinary, fodder, food, and cosmetic. Human medicine was the most important category with 0.825 as RFC, 61.10 % of the uses, and 100 % of Loranthaceae species involved. A. dodoneifolius was the most important Loranthaceae species regarding its RFC, NU, UV, and NUC of 0.938, 95, 2.296, and 6 respectively. CI showed A. dodoneifolius and T. globiferus were mainly used in human medicine with 0.729 and 0.458 respectively. Bariba, traditional healers and breeders, old people, and animists presented the highest levels of knowledge about Loranthaceae uses. Loranthaceae utilization varied according to ethnic groups and Bariba and Yom presented a similarity in Loranthaceae uses. Loranthaceae valorization in the production of improved traditional medicines, animal feed, soap, and green fertilizers will contribute to the biological control of these plants.

An Ethnobotanical Investigation into the Traditional Uses of Mediterranean Medicinal and Aromatic Plants: The Case of Troodos Mountains in Cyprus.

The Troodos mountains in Cyprus are a hotspot of plant diversity and cultural heritage. However, the traditional uses of medicinal and aromatic plants (MAPs), a significant aspect of local culture, have not been thoroughly studied. The aim of this research was to document and analyze the traditional uses of MAPs in Troodos. Data on MAPs and their traditional uses were collected through interviews. A database was constructed with categorized information on the uses of 160 taxa belonging to 63 families. The quantitative analysis included the calculation and comparison of six indices of ethnobotanical importance. The cultural value index was selected to reveal the most culturally significant MAPs taxa, while the informant consensus index was utilized to quantify the consensus in information obtained related to uses of MAPs. Furthermore, the 30 most popular MAPs taxa, exceptional and fading uses, and the plant parts used for different purposes are described and reported. The results reveal a deep connection between the people of Troodos and the plants of the area. Overall, the study provides the first ethnobotanical assessment for the Troodos mountains in Cyprus, contributing to a better understanding of the diverse uses of MAPs in mountain regions of the Mediterranean.

Stingless bees: uses and management by meliponiculturist women in the Chaco region of Bolivia.

BACKGROUND: Stingless bees have a great value as main pollinators of wild flowering and cultivated plants, thus playing a fundamental role in the maintenance of biodiversity and food security in Latin America. Despite their importance, stingless bees face numerous threats causing alarming population declines. Moreover, stingless bees have a great cultural and traditional value, since most products from the hive are used for a wide variety of purposes. A growing number of initiatives are encouraging the breeding of these bees, through training courses and modern management techniques. This study documents the knowledge on stingless bees and their products that meliponiculturists from the Chaco region of Bolivia have, as well as the influence that meliponiculture initiatives have on the management and general knowledge of the bees. METHODS: Local richness and diversity of stingless bees was calculated using Hill numbers. Structured interviews were conducted with 59 meliponiculturists in order to characterize traditional and formal knowledge on stingless bees and meliponiculture. Generalized linear models were applied to assess the influence of training courses on the management of the bees. Also, a relative cultural importance index was calculated for each species. RESULTS: Twelve Meliponini species were identified, and 15 local names were reported with morphological, defensiveness behavior, and nest description. There was no significant difference in the knowledge between different ethnical backgrounds or ages. A significant difference was observed in the use of supplementary feeding and assisted division, but none in the success in racking hives or in pest management, regarding the number or courses taken. The relative cultural importance index recorded 30 specific uses for bee products grouped in four categories, from which 29 were attributed (but not exclusively) to Tetragonisca angustula, making it the most versatile species. CONCLUSIONS: The products of the hive, especially honey, are used for a wide variety of purposes, mostly in medicine. These uses are mostly attributed to just one species, T. angustula, in coincidence with what was taught in meliponiculture training courses by NGOs. The influence of formal knowledge is mostly positive, but it is recommended that other meliponini species are taken into account as well.

Socio-ecological benefits of fine-flavor cacao in its center of origin.

In the tropics, combining food security with biodiversity conservation remains a major challenge. Tropical agroforestry systems are among the most biodiversity-friendly and productive land-use systems, and 70% of cocoa is grown by >6 million smallholder farmers living on <2$ per day. In cacao's main centre of diversification, the western Amazon region, interest is growing to achieve premium prices with the conversion of high-yielding, but mostly bulk-quality cacao to native fine-flavor cacao varieties, culturally important since pre-Columbian times. Conversion to native cacao can be expected to favor adaptation to regional climate and growth conditions, and to enhance native biodiversity and ecosystem services such as biological pest control and pollination, but possibly also imply susceptibility to diseases. Experience from successful conversion of non-native cacao plantations to fine-flavor cacao agroforestry with rejuvenation by grafting and under medium-canopy cover levels (30%-40%) can ensure a smooth transition with only minor temporary productivity gaps. This includes ongoing selection programs of high yielding and disease resistant native fine-flavor cacao genotypes and organizing in cooperatives to buffer the high market volatility. In conclusion, the recent interest on converting bulk cacao to a diversity of native fine-flavor varieties in countries like Peru is a challenge, but offers promising socio-ecological perspectives.

Cultural and ethnobotanical legacy of native potatoes in Colombia.

BACKGROUND: Native potatoes are Andean tubers of great historical, social, food, genetic and nutritional importance, and they contribute significantly to food security by supplementing the household diet and also providing alternative income. Even when their cultivation and consumption imply great benefits, their use and local preservation depend to a large extent on the recognition of their ethnobotanical and cultural importance. In this context, this study consolidates an important ethnobotanical research bases for native potatoes in Colombia. METHODS: The study collected data through semi-structured interviews and dialogues (130) in the municipality of Chiscas, department of Boyacá, central-eastern Colombia. The questionnaire was focused on native potatoes and sought to investigate the knowledge related to cultivation, diversity, patterns and forms of preparation for use and consumption. Likewise, knowledge heritability mechanisms were investigated and ethnobotanical indices of relative importance, use and culture were estimated. RESULTS: Documentation of ethnobotanical knowledge included aspects such as seed care and availability, cultural management of the crop, patterns of use and consumption, as well as ways of preparing the tubers. In total, 23 vernacular names of native potato and 360 reports of use (commercial, domestic or ritual-magical) were recorded for the 15 main genotypes. Quantitative estimates included the importance index: (a) cultural, for which values ranged between 0.059 and 0.812; (b) relative, with records between 0.04 and 0.43; and (c) use, which ranged between 0.06 and 0.63. The ethnobotanical importance index (d) for native potatoes was 57.26, which corresponds to a "very high" ethnobotanical value. This allowed us to identify that Criollas were the most recognized and used potatoes within the community. In addition, it was shown that vertical transmission is the main way in which traditional knowledge about native potatoes is inherited. Finally, an artificial intelligence tool was preliminarily implemented to identify the polarity generated in the interviewees by the questions. CONCLUSION: The results of this research provide valuable information on the ethnobotany of native potatoes in Colombia. The genotypes used by the community of the municipality of Chiscas were recognized for their high gastronomic and nutritional potential, as well as for their great ethnobotanical and cultural importance. These data can be considered as a valuable tool to support any action aimed at the conservation and revaluation of these tubers.

The resource availability hypothesis (RAH) and cross-cultural patterns: which one explains West African Cochlospermum species' uses in Benin?

BACKGROUND: Cochlospermum tinctorium and C. planchonii are two wide edible plants of sub-Saharan countries, e.g., Benin, widely used as food, medicine, dye, handicraft, etc. Unfortunately, the uncontrolled harvest of their rootstocks exposes them to local extension risk. To enhance knowledge on the determinants of their uses in Benin, this study aimed to (i) assess the use forms, use values, abundance and perceived spatiotemporal dynamics, (ii) determine how does local abundance or cultural patterns affect the use of Cochlospermum species, and (iii) assess local harvesting modes and conservation management practices. METHODS: In total, 756 Dialog Partners through 27 ethnic groups were questioned countrywide using semi-structured interviews. Questions refer to local taxonomy, specific uses, organs sought, harvesting modes and local conservation strategies; afterward, local abundance of each species was assessed. Ethnobotanical indicators were analyzed through citation frequencies to obtain quantitative data. Comparison tests and statistical analyses were performed using R program. RESULTS: C. tinctorium and C. planchonii are locally well known and involved into 83 specific uses, grouped into ten categories of which medicinal use was the main. The use values of C. planchonii (0.10 ± 0.19) and C. tinctorium (0.23 ± 0.20) varied significantly between the ethnic groups, and only C. tinctorium showed index of commercially value above 75% for some ethnic groups. The current abundance, about 84 and 97 tufts.ha-1, respectively, for C. planchonii and C. tinctorium was perceived with a decline of 81.09% (C. tinctorium) and 73.7% (C. planchonii) of informants. Moreover, the Spearman's correlation and Kruskal-Wallis tests performed revealed that the use values of C. tinctorium and C. planchonii were significantly correlated on the one hand with their local abundance and on the other hand with the investigated ethnic groups. About 42.3% of women produced the powder as principal activity, while more than 57% produced it mainly at the end of farm work. However, the conservation management was practiced by very few informants and consisted of partial harvesting of rootstocks (41.8%, only in southern Benin), and fallowing of harvesting areas (3.97%, only in northern Benin). CONCLUSION: Facing the declining abundance and increasing market demand for rootstock powder of Cochlospermum species, existing local conservation strategies should be promoted and the domestication process should be initiated for sustainable management of these important wild edible plants before these important resources disappear completely in the wild.

Short-term temporal analysis and children's knowledge of the composition of important medicinal plants: the structural core hypothesis.

BACKGROUND: Measures of the importance of medicinal plants have long been used in ethnobotany and ethnobiology to understand the influence of social-ecological system factors in the formation of individuals' differential knowledge and use. However, there is still a gap in empirical studies that seek to understand the temporal aspects of this process. METHODS: To overcome this issue, we used the concept of the structural core of medicinal plants, a theoretical-evolutionary model, which argues that the importance of medicinal plant resources is related to the increase in individual and population fitness. It represents the set of the most effective and available resources that would treat the most common diseases in an environment. This composition of knowledge would be conservative over space and time. To test these questions, we hypothesized that the composition of the structural core remains constant during temporal changes in a social-ecological context, and that the composition of the infantile structural core (new generation) is similar to that of the adults (older generation). For 2 years, we tracked the structure of important medicinal plants among the same 49 residents of a community located in Vale do Catimbau in Pernambuco, Brazil. We also compared the importance of the medicinal plants among two different generations, children/adolescents and adults, in the same space/time context. RESULTS AND CONCLUSION: Our results refuted both hypotheses. Regarding the composition of important medicinal plants through temporal variations and for children's learning, our results were not predicted by the model. This suggests that the structural core should not be regarded as a conservative phenomenon, but rather a congenital, dynamic, and plastic occurrence that has adapted to configure itself as a short-term population response to the treatment of local diseases.

Composition of homegarden plants and cultural use in an indigenous community in Northwest Ethiopia.

BACKGROUND: Homegardens in Northern Ethiopia received little investigation into the diversity of plants and no study and recording in the Gozamin District. This study was used to fill the gap in how cultural use and cultural importance conserve species diversity in homegardens in the different agroclimatic zones in northwestern Ethiopia. METHODS: The study district and 12 kebeles were chosen using multistage and stratified random selection procedures based on traditional agroclimatic zones in the Gozamin District, Northwest Ethiopia, respectively. The number of plots chosen in each homegarden was determined by the homegarden's size, which ranges from 0.015 to 0.5 ha. These data were gathered by putting plots with a distance gradient from home (size: 10 × 10 m each). A semi-structured interview and complete plant inventory were conducted to document the informant's knowledge of plant species. Sørensen's similarity indices and Shannon-Wiener diversity indices were used to compare the similarity of sites and three agroclimatic zones, respectively. Direct matrix ranking, cultural importance (CI), the relative frequency of citation, and cultural value were used in quantitative analysis to compare the most common multipurpose plants. RESULTS: A total of 238 culturally important plant species from 81 families were identified. The Kruskal-Wallis test showed that there was a significant difference among the three agroclimatic zones species diversity (H = 103.4, Hc = 111.2, p < 0.05). Of the total plant species recorded, 59% were reported to be utilized for environmental uses, 35% were food crops, and 35% were medicinal plant species. The same was true for the three agroclimatic zones; food and medicinal uses were the first and second most important use categories, respectively. The similarity index for 64% of the sites investigated was less than 0.5. Cordia africana (FC = 125) was the most culturally significant species with a value of 2.23 on the CI index. CONCLUSION: Homegardens are multifunctional systems. The presence of different agroclimatic zones, cultural uses, cultural importance, and cultural value of the species are central to conserving plant species in the area. As the size of the garden increases, so does the diversity of species and uses. Our findings suggest that conservation strategies should take into account the links between plant composition and cultural importance.

Ethnomycological study of wild edible and medicinal mushrooms in district Jammu, J&K (UT), India.

BACKGROUND: Union Territory of Jammu and Kashmir (J&K) has a rich tradition of usage of wild edible mushrooms (WEMs) for culinary and medicinal purposes. But very few studies, restricted to some regions of the Union Territory, have been conducted to enlist the WEM. District Jammu has never been explored for WEM. Moreover, the quantification of the traditional knowledge of WEM has not been carried out as yet in J&K. Therefore, the present study was conducted in the Jammu district with the aims of enlisting the WEM and its usage, finding the most used WEM, and enumerating the consensus of usage for a species and associated knowledge. METHODS: A total of 192 informants between the age of 25 and 87 years were interviewed. The collected information was organized and arranged based on use reports for quantitative analysis. The cultural importance index (CI) and factor informant consensus (Fic) were calculated to estimate the cultural importance and to test homogeneity of information and knowledge sharing about WEM, respectively. Analysis of variance was used to evaluate the significance of differences in the usage of WEM among different informant categories. RESULTS: Results of the present study show that the locals were having knowledge of fourteen fleshy fungi that are mainly utilized for culinary purposes. They also stated various medicinal values of some of these fungi. Agaricaceae and Lyophyllaceae were the most used families, and Termitomyces (5 species) was the most represented genus. Based on CI values, Termitomyces sp. (CI 0.57) was the most important and diversely used species. Termitomyces heimii, Termitomyces clypeatus, and Termitomyces striatus var. annulatus were the other culturally important and frequently consumed species by the locals. More than 78.6% of these WEM were new records as culinary and medicinal for J&K (UT). The values of factor informant consensus (Fic) varied between 0.98 (culinary) and 0.76 (skin diseases). Females, elders, and informants who have not attended schools were having significantly (P < 0.05) higher information regarding WEM. CONCLUSION: The inhabitants of district Jammu had good knowledge of WEM, but no documentation, lying of most of the information with elders and uneducated people, and destruction of forests and other natural habitats of WEM pose a serious threat of losing this valuable information in near future. An ardent need is to educate locals regarding regionally available WEM. Further studies are recommended for developing protocols of cultivation of these WEM so that their future availability is ascertained along with creating income resources for the local population.

Use Patterns, Knowledge Diversity and Drivers for the Cultivation of the Miracle Plant [Synsepalum dulcificum (Schumach & Thonn.) Daniell] in Benin and Ghana.

Despite the growing interest in the miracle plant worldwide due to its numerous applications, the threats and the wild harvest of the species hamper its sustainable utilisation. Moreover, traditional knowledge so far documented on the species is limited to a narrow geographical coverage of its natural distribution range, which is West and Central Africa. This study analysed the use variation and knowledge acquisition pattern of the miracle plant among West African sociolinguistic groups and deciphered the drivers of populations' willingness and readiness to engage in cultivating the species. Semi-structured interviews were conducted with 510 respondents purposively selected from nine sociolinguistic groups in Benin and Ghana using the snowball sampling approach. Information was collected on respondents' socio-demographic profile, miracle plant ownership, plant parts used and preparation methods, knowledge of the species bioecology, perceived threats on the species, willingness to cultivate, maximum acreage to allocate to the species and maximum price to pay for a seedling. Descriptive statistics, generalized linear models, classification and regression tree models were used for data analysis. The miracle plant ownership mode depended on the age category. Sociolinguistic affiliation, level of schooling, migratory status and religion significantly affected the number of trees owned. We recorded 76 uses belonging to six use categories. The overall use-value of the miracle plant significantly varied according to the respondent sociolinguistic affiliation, main activity and religion. Men were the main source of knowledge and knowledge is mainly acquired along the family line. Knowledge related to food and social uses was mostly acquired from parents and people of the same generation, while magico-therapeutic and medicinal use-related knowledge were inherited from parents and grandparents. Sociolinguistic affiliation, awareness of taboos and market availability were the most important drivers of respondent willingness to cultivate the miracle plant. While the respondent's level of schooling and perception of plant growth rate determined the maximum acreage they were willing to allocate to the species in cultivation schemes, their main activity, sociolinguistic affiliation and knowledge of the species time to fruiting drove the maximum purchase price they were willing to offer for a seedling of the species. Our findings provide key information for the promotion of miracle plant cultivation in the study area.

Asteráceas medicinales en dos comunidades andinas del sur del Perú: Quinua (Ayacucho) y Lircay (Huancavelica) / Medicinal asteraceas in two Andean communities in southern Peru: Quinua (Ayacucho) and Lircay (Huancavelica)

The aim of this research was conducted an ethnobotanical study of wild asteraceas for medicinal use in two Andean communities of southern Peru, located in Quinua (Ayacucho) and Lircay (Huancavelica) districts. Samples of Asteraceae family were collected and semistructured interviews were conducted to 191 informants (105 in Quinua and 86 in Lircay). Likewise, the cultural importance of each of the species was calculated. 28 genera and 44 species of medicinal wild asteraceae are registered in both communities; 33 species in Quinua and 35 in Lircay. All the species were classified within 18 medicinal subcategories, being the affections of the digestive and genitourinary system which presented the highest number of species and use reports. The Asteraceae of greater cultural importance for both communities is Ambrosia arborescens "marko". The main conclusión is that communities studied still maintain the medicinal use of asteraceas until today.

La presente investigación tuvo como objetivo realizar un estudio etnobotánico de las asteráceas silvestres de uso medicinal en dos comunidades andinas del sur del Perú: los distritos de Quinua (Ayacucho) y Lircay (Huancavelica). Se recolectaron muestras de la familia Asteraceae y se realizaron entrevistas semiestructuradas a 191 pobladores (105 en Quinua y 86 en Lircay). Asimismo, se calculó la importancia cultural de cada una de las especies. Se registran 28 géneros y 44 especies de asteráceas silvestres medicinales en ambas comunidades; 33 especies en Quinua y 35 en Lircay. Todas las especies fueron clasificadas dentro de 18 subcategorías medicinales, siendo las afecciones del sistema digestivo y genitourinario las que presentaron el mayor número de especies y los mayores reportes de uso. La Asteraceae de mayor importancia cultural para ambas comunidades es Ambrosia arborescens "marko". Se concluye que las comunidades en estudio aún mantienen vigente el uso medicinal de las asteráceas.

Breaking the paradigms of residual categories and neglectable importance of non-used resources: the "vital" traditional knowledge of non-edible mushrooms and their substantive cultural significance.

INTRODUCTION: One of the main goals of ethnomycological studies has been understanding the role of wild edible mushrooms (WEM) in diverse cultures. To accomplish such a purpose, the local knowledge of WEM and their cultural importance have been evaluated and compared using qualitative and quantitative methods. However, few studies have documented these aspects in non-edible mushrooms, because they are considered to be in a category of residual cultural importance. To make up for this lack of investigation, this paper analyzes the traditional knowledge of non-edible mushrooms to understand their cultural role and break it down to its components. The analysis of this topic shows how this knowledge represents a good strategy to prevent mushroom intoxications in humans. METHODS: This study was carried out in two communities residing in La Malintzi National Park, Tlaxcala, Mexico. Mushroom species indicated as non-edible were collected during 13 ethnomycological expeditions and seven requests. To get an insight into the local knowledge about these mushrooms, we used ethnographic techniques, 91 free listings and 81 semi-structured interviews. RESULTS: In total, we collected 178 specimens of wild mushrooms recognized as non-edible by locals, which corresponded to 103 species belonging to 45 genera. People who participated in the study had a vast and deep understanding of non-edible mushrooms. For them, the most important species were Amanita muscaria, Neoboletus aff. erythropus, Xerocomellus chrysenteron, and Suillus tomentosus. Two uses were the most mentioned by respondents: as an insecticide and for medicinal purposes. Of note, however, is that A. muscaria was reported as edible years ago. To avoid possible intoxication, all non-edible mushrooms were included in the general category of "poisonous mushrooms." Non-edible species are seen as a cosmogonic counterpart ("twins") of the edible species that they resemble. We obtained 101 specific recognition criteria, useful only when comparing paired species: edible vs non-edible. The most culturally important non-edible groups were differentiated by clear and precise characteristics, which were reflected in the nomenclature and allowed their classification into specific ethnotaxa. CONCLUSIONS: We found that non-used resources can be the object of a deep traditional knowledge and have a vast cultural importance. In the case of wild non-edible mushrooms in particular: the species are named; they are the subject of vast traditional knowledge which is based on their edible/non-edible duality; this knowledge is widespread but has limited consensus, there is little lexical retention; and this knowledge is vital to avoid fatal intoxications. In consequence, both deadly species and species that share similarities with the most important edible mushrooms have a high cultural importance.

Cultural keystone species revisited: are we asking the right questions?

The cultural keystone species theory predicts plant species that are culturally important, play a role in resource acquisition, fulfil a psycho-socio-cultural function within a given culture, have high use-value, have an associated naming and terminology in a native language, and a high level of species irreplaceability qualify for cultural keystone species designation. This theory was proposed as a framework for understanding relationships between human societies and species that are integral to their culture. A greater understanding of the dynamic roles of cultural keystones in both ecosystem processes and cultural societies is a foundation for facilitating biocultural conservation. Given such important direct conservation implications of the cultural keystone species theory, we reviewed the use of this theoretical framework across the literature to identify new directions for research. Most studies often emphasized the role of cultural keystones species in human societies but failed to provide a robust and reproducible measure of cultural keystone species status or direct test of the predictions of the theory and underemphasized their potential roles in ecosystem processes. To date, no studies that mentioned cultural keystone species tested the predictions of the theory. Only 4.4% provided a measure for cultural keystone status and 47.4% have cited or applied keystone designation to a given species without providing a reproducible measure for cultural keystone species. Studies that provided a measure for cultural keystone species primarily occurred in North America while few of these studies occurred in Australia and Europe with none occurring in Africa. As such, most cultural keystone species have been designated as such qualitatively based on researcher subjectivity while other studies have designated keystone species with quantitative indices of cultural importance, often incorporating researcher biases or measuring a few of the cultural keystone status predictors rather than all of them, indicating a lack of consensus in identifying cultural keystone species. Thus, we pose the need for a paradigm shift toward the development of serious and systematic approaches for keystone designation.

Quantitative ethnopharmacological documentation and molecular confirmation of medicinal plants used by the Manobo tribe of Agusan del Sur, Philippines.

BACKGROUND: The Philippines is renowned as one of the species-rich countries and culturally megadiverse in ethnicity around the globe. However, ethnopharmacological studies in the Philippines are still limited especially in the most numerous ethnic tribal populations in the southern part of the archipelago. This present study aims to document the traditional practices, medicinal plant use, and knowledge; to determine the relative importance, consensus, and the extent of all medicinal plants used; and to integrate molecular confirmation of uncertain species used by the Agusan Manobo in Mindanao, Philippines. METHODS: Quantitative ethnopharmacological data were obtained using semi-structured interviews, group discussions, field observations, and guided field walks with a total of 335 key informants comprising of tribal chieftains, traditional healers, community elders, and Manobo members of the community with their medicinal plant knowledge. The use-report (UR), use categories (UC), use value (UV), cultural importance value (CIV), and use diversity (UD) were quantified and correlated. Other indices using fidelity level (FL), informant consensus factors (ICF), and Jaccard's similarity index (JI) were also calculated. The key informants' medicinal plant use knowledge and practices were statistically analyzed using descriptive and inferential statistics. RESULTS: This study enumerated the ethnopharmacological use of 122 medicinal plant species, distributed among 108 genera and belonging to 51 families classified in 16 use categories. Integrative molecular approach confirmed 24 species with confusing species identity using multiple universal markers (ITS, matK, psbA-trnH, and trnL-F). There was strong agreement among the key informants regarding ethnopharmacological uses of plants, with ICF values ranging from 0.97 to 0.99, with the highest number of species (88) being used for the treatment of abnormal signs and symptoms (ASS). Seven species were reported with maximum fidelity level (100%) in seven use categories. The correlations of the five variables (UR, UC, UV, CIV, and UD) were significant (rs ≥ 0.69, p < 0.001), some being stronger than others. The degree of similarity of the three studied localities had JI ranged from 0.38 to 0.42, indicating species likeness among the tribal communities. Statistically, the medicinal plant knowledge among respondents was significantly different (p < 0.001) when grouped according to education, gender, social position, occupation, civil status, and age but not (p = 0.379) when grouped according to location. This study recorded the first quantitative ethnopharmacological documentation coupled with molecular confirmation of medicinal plants in Mindanao, Philippines, of which one medicinal plant species has never been studied pharmacologically to date. CONCLUSION: Documenting such traditional knowledge of medicinal plants and practices is highly essential for future management and conservation strategies of these plant genetic resources. This ethnopharmacological study will serve as a future reference not only for more systematic ethnopharmacological documentation but also for further pharmacological studies and drug discovery to improve public healthcare worldwide.

Exploitation of ethnoecologically important wild trees by two ethnic groups in a community-based Hippopotamus Sanctuary in Northwestern Ghana.

Use of wild tree species by smallholder farmers for various purposes is crucially important for their daily livelihoods. However, the growing demand for these natural resources could lead to their overexploitation and environmental change. The aims of this ethnobotanical research in the Wechiau Community-based Hippopotamus Sanctuary (WCHS) were to i) document wild tree species, uses and analyze their cultural importance, ii) investigate socio-demographic variables of smallholder farmers influencing their traditional knowledge on wild tree species and uses, and iii) examine smallholder farmers ' perceptions about the establishment of the WCHS. To attain the above-stated aims, 135 smallholder farmers were interviewed in nine villages belonging to the Waala and Birfor ethnic groups. The primary data were subjected to rigorous statistical analysis (using Cognitive Salience index reflecting cultural importance, univariate and use value analysis). Given the results of this study, the WCHS is enriched with 43 ethnoecologically important wild tree species belonging to 22 families and 41 genera. This study showed that eight topmost wild tree species in descending order of cultural importance included Vitellaria paradoxa, Burkea Africana, Diospyrous mespiliformis, Bombax costatum, Parkia biglobosa, Pterocarpus erinaceus, Terminalia avicennioides and Acacia gourmaensis. It is also established in this paper that the family cultural importance for Fabaceae and Sapotaceae is predominantly high as reflected in the frequency and ranking of citations of wild tree species under these families by local informants. The 43 wild tree species cited by local informants were categorized into nine different uses including food (9 species), forage (30), firewood (40), medicine (6), construction (9), soil improvement (3), social use (2), gardening (5) and fiber/ropes (2). Among these use categories, firewood, forage, food and construction topped the list as the most culturally important to the smallholder farmers. It is also revealed that the traditional knowledge on varied wild tree species and their uses was significantly affected by age of smallholder farmers (ps < 0.05), but not ethnicity and other factors. This study thus suggests the need for community-based conservation measures for sustainable management of natural resources for rural livelihood improvement in the tropics and sub-tropics.

Traditional mycological knowledge and processes of change in Mapuche communities from Patagonia, Argentina: A study on wild edible fungi in Nothofagaceae forests.

Practices, perceptions, beliefs, and other forms of relationships between rural inhabitants and fungi have scarcely been studied in Patagonia. In this work, we analyze species richness, cultural importance, and modes of use of wild edible fungi in five Mapuche communities in northwest Patagonia of Argentina. Through an ethnobiological approach, we carried out semistructured interviews, walks in forests, and participant observations. Data were analyzed qualitative and quantitatively. Community members collected 17 species in environments with different degrees of human disturbance that they consumed fresh in situ, after some processing or stored for later consumption or trade. Indigenous morels such as Morchella aff. tridentina, M. aff. septimelata, and an unidentified species of Morchella had the greatest cultural importance at the regional level, followed by the exotic Suillus luteus and the native Cyttaria hariotti. Most of these species were frequently mentioned as having commercial value, continuity of use over time, and outstanding organoleptic properties. The remaining species currently have occasional use. The differential use of edible fungi, practices, transferences, and resignifications, as well as new technologies for storage, were analyzed. Regional knowledge about fungi reflects important features of Mapuche tradition but also the process of change in responding to complex and dynamic socioeconomic and ecological contexts.

Traditional Uses of Leguminosae among the Karen in Thailand.

Leguminosae (legumes) are one of the largest plant families. They are widely used for a variety of purposes by people around the world and include many important cultivated economic food crops. On local scales, legumes are commonly used by various ethnic groups. However, the data are incomplete and scattered, not least in Thailand. We found that species of legumes were important in Karen communities, so we decided to investigate in detail the traditional knowledge of legumes on a local scale among Karen people in northern Thailand. We interviewed six herbalists and eighty-four nonherbalist informants in three Karen villages in Chiang Mai province about their use of legumes, and about the local names for the species, using semistructured interviews. A total of 83 legumes species (in 45 genera) had 4443 use reports. Five of the 83 legume species had not been reported previously as used in Thailand. Most Karen use reports (43%) of legumes were for food, medicine (36%), and materials (8%), but in term of species more legumes (68 species) were used for medicine than for food (53 species). The legume genera with most used species were Crotalaria and Flemingia each with six species. The most important species are Tamarindus indica (CI = 3.38), Senegalia rugata (CI = 2.39), Glycine max (CI = 1.27) respectively.

Wild edible plants in Yesilli (Mardin-Turkey), a multicultural area.

BACKGROUND: The Yesilli district (Mardin) is located in the southeastern of Turkey and hosts different cultures. The objective of this study was to record the traditional knowledge of wild edible plants used by indigenous people in Yesilli, where no ethnobotanical studies have been conducted previously. METHODS: An ethnobotanical study was carried out in Yesilli district in March 2017-March 2019 to document the traditional knowledge of wild edible plants. The data were collected by interviewing 62 informants. Additionally, the data were analysed based on the cultural importance index (CI) and factor informant consensus (FIC) to determine the cultural significance of wild edible plants and knowledge of wild edible plants among the informants. RESULTS: We documented 74 wild edible taxa belonging to 31 families and 57 genera in the present study. The richness of the wild edible taxa was highest for vegetables (46 taxa), followed by medicinal plants (17 taxa) and fruit (14 taxa). The most important families were Asteraceae (ten taxa), Rosaceae (seven taxa) and Fabaceae (six taxa). The most culturally important taxa (based on the CI index) were Ficus carica subsp. carica, Lepidium draba, Anchusa strigosa, Rhus coriaria, Glycyrrhiza glabra, Sinapis alba, Gundelia tournefortii, Notobasis syriaca, Onopordum carduchorum, Malva neglecta, Mentha longifolia, Juglans regia and Urtica dioica. The maximum number of use reports was recorded for vegetables (1011). The factor informant consensus index (Fic) varied between 0.95 and 0.98 for preserved vegetables, beverages and spices and processed fruits have the highest Fic (0.99). We reported for the first time the ethnobotanical usage of 12 taxa as food. We also recorded the use of Allium wendelboanum, an endemic species in the study area. CONCLUSION: The obtained data were compared with data from other wild edible and ethnobotanical studies conducted in Turkey and particularly those conducted in eastern Turkey. Furthermore, the data were compared with data from studies conducted in the bordering countries of Iraq and Armenia. The present study reflects the cultural diversity of the region, and it is necessary to conduct more studies since it is thought that this diversity will contribute to the economy. This study will enable the traditional use of wild plants as food sources to be passed on to future generations.