"Mushrooms (and a cow) are A Means of Survival for Us": Dissimilar Ethnomycological Perspectives among Hutsuls and Romanians Living Across The Ukrainian-Romanian Border

Sustainable forest management highlights the multipurpose use of all forest resources, including the use of wild mushrooms, by a variety of forest users and especially for rural livelihoods. To achieve sustainable forest management, among others, decision-makers and forest managers need to identify the important elements for the livelihoods of local communities dependent on forests. Therefore, our aim is to analyse the importance of contemporary use of wild mushrooms for daily livelihoods in rural areas of the Carpathian Mountains by comparing two ethnic groups, Hutsuls and Romanians, living in a similar ecological environment and formerly belonging to the historical region of Bukovina, but currently split by the border between Ukraine and Romania which have different governments and economic situations. One hundred and twenty-one face-to-face semi-structured interviews were conducted in the summers of 2018 and 2019. We compared the Traditional Ecological Knowledge (TEK) of Romanians and Hutsuls living, respectively, in lowlands and mountain areas on both sides of the border. Our results demonstrated the homogenous use of mushroom species for cultural purposes (e.g. ritual foods). Yet, we detected a remarkable difference in the role mushrooms play in providing income: Hutsuls in Ukraine use forest products as a main (rarely additional) source of income, while Romanian Hutsuls use them solely as additional income. Romanians on both sides considered mushrooms mainly as food and did not sell them (probably due in part to less abundance in the area). We also documented the fear of local residents that forest management and protected areas could suppress the right to collect wild mushrooms. The use of mushrooms is an important aspect of local TEK and needs to be considered as a part of sustainable forest management and as a means of poverty reduction in the region

One more way to support Ukraine: Celebrating its endangered biocultural diversity

Background: Ukraine holds a rich reservoir of cultural and biological diversity due to its complex history and variegated landscapes. However, the current aggression poses threats to it, attacking its identity expressed through local ecological practices. Therefore, in this photo essay, we aim to celebrate the great reservoir of biocultural diversity that we observed during several field investigations in different areas of Ukraine. Methods: We selected photos taken during fieldworks conducted by the authors between 2015 and 2021 in ten oblasts (counties) of Ukraine. The pictures were selected based on their efficacy in conveying a story about a local (food) practice or landscape. Results: Two main aspects of food culture are relevant in Ukraine. First the foraging of wild plants and mushrooms for food and medicinal purposes in forestlands. Second, “babushka markets” where elderly sellers bring a few things they want to sell on the fringes of the official market. They often included preserved as pickles and jams, but also fresh products. In addition, the several traditional Ukrainian landscapes serve as reservoir of biocultural diversity expressed by small-scale farmers and livestock keepers. Conclusions: We illustrated several examples of the richness of the biological and cultural diversity of Ukraine. Nevertheless, freedom is essential for expressing identity through food practices and landscape management. We hope that such a reservoir can serve as a foundation stone for rebuilding destroyed areas and devastated communities

Why the ongoing occupation of Ukraine matters to ethnobiology

Ethnobiology and ethnomedicine investigate the continuously changing complex and inextricable relations among culture, nature, and health. Since the emergence of modern ethnobiology a few decades ago, its essence and mission have been the study of biocultural diversities and the centers of its inquiries have been and are local communities and their co-evolutionary interrelationships between natural environments and social systems. At the core of ethnobiologists’ work there are not only conceptualizations of and reflections on others' views about nature and the universe, but also a robust commitment to advocacy in defense of these assemblages of local ecological knowledge, practices, and beliefs (LEK). Homogenization processes and therefore erosion of LEK have occurred throughout history in different ways: from colonialism to industrialization, and from financialization to globalization; however, we cannot forget the role played by centripetal states and even dictatorships in this process, nor the associated political ideology of nationalism, which has often elicited and justified policies aimed at standardizing diversities within state borders. Our research groups have been working since eight years together with local communities in Ukrainian rural areas and documented a remarkable erosion of LEK during the Soviet times, yet an extraordinary surviving biocultural diversity occurs; the ongoing military occupation of Ukraine could further threaten this heritage. While citizens’ attention now should be on effectively supporting those who are experiencing hardships during this traumatic time, ethnobiologists will be called hopefully soon to directly participate in rebuilding the biocultural “cobwebs” damaged by the military operations

Multifarious trajectories in plant-based ethnoveterinary knowledge in northern and southern Eastern Europe

Over the last century in the European context, animal production has been transformed by the dynamics of centralization and decentralization due to political and economic factors. These processes have influenced knowledge related to healing and ensuring the welfare of domestic animals. Therefore, our study aimed to document and compare current and past ethnoveterinary practices, and to identify trajectories in ethnoveterinary knowledge in study regions from both northern and southern Eastern Europe. In the summers of 2018 and 2019, we conducted 476 interviews, recording the use of 94 plant taxa, 67 of which were wild and 24 were cultivated. We documented 452 use reports, 24 of which were related to the improvement of the quality or quantity of meat and milk, while the other 428 involved ethnoveterinary practices for treating 10 domestic animal taxa. Cattle were the most mentioned target of ethnoveterinary treatments across all the study areas, representing about 70% of all use reports. Only four plant species were reported in five or more countries (Artemisia absinthium, Hypericum spp., Linum usitatissimum, Quercus robur). The four study regions located in Northern and Southern Eastern Europe did not present similar ethnoveterinary knowledge trajectories. Bukovinian mountain areas appeared to hold a living reservoir of ethnoveterinary knowledge, unlike the other regions. Setomaa (especially Estonian Setomaa) and Dzukija showed an erosion of ethnoveterinary knowledge with many uses reported in the past but no longer in use. The current richness of ethnoveterinary knowledge reported in Bukovina could have been developed and maintained through its peculiar geographical location in the Carpathian Mountains and fostered by the intrinsic relationship between the mountains and local pastoralists and by its unbroken continuity of management even during the Soviet era. Finally, our results show some patterns common to several countries and to the veterinary medicine promoted during the time of the Soviet Union. However, the Soviet Union and its centralized animal breeding system, resulted in a decline of ethnoveterinary knowledge as highly specialized veterinary doctors worked in almost every village. Future research should examine the complex networks of sources from where farmers derive their ethnoveterinary knowledge

Maintaining natural and traditional cultural green infrastructures across Europe: learning from historic and current landscape transformations

CONTEXT: Maintaining functional green infrastructures (GIs) require evidence-based knowledge about historic and current states and trends of representative land cover types. OBJECTIVES: We address: (1) the long-term loss and transformation of potential natural forest vegetation; (2) the effects of site productivity on permanent forest loss and emergence of traditional cultural landscapes; (3) the current management intensity; and (4) the social-ecological contexts conducive to GI maintenance. METHODS: We selected 16 case study regions, each with a local hotspot landscape, ranging from intact forest landscapes, via contiguous and fragmented forest covers, to severe forest loss. Quantitative open access data were used to estimate (i) the historic change and (ii) transformation of land covers, and (iii) compare the forest canopy loss from 2000 to 2018. Qualitative narratives about each hotspot landscape were analysed for similarities (iv). RESULTS: While the potential natural forest vegetation cover in the 16 case study regions had a mean of 86%, historically it has been reduced to 34%. Higher site productivity coincided with transformation to non-forest land covers. The mean annual forest canopy loss for 2000–2018 ranged from 0.01 to 1.08%. The 16 case studies represented five distinct social-ecological contexts (1) radical transformation of landscapes, (2) abuse of protected area concepts, (3) ancient cultural landscapes (4) multi-functional forests, and (5) intensive even-aged forest management, of which 1 and 4 was most common. CONCLUSIONS: GIs encompass both forest naturalness and traditional cultural landscapes. Our review of Pan-European regions and landscapes revealed similarities in seemingly different contexts, which can support knowledge production and learning about how to sustain GIs

Resilience in the mountains: biocultural refugia of wild food in the Greater Caucasus Range, Azerbaijan

Diversity of traditional ecological knowledge (TEK) created on the edges of culture is the key to the sustainability and resilience of humankind. We recorded wild food TEK among seven autochthonous linguistic communities living on both sides of the Greater Caucasus Range, documenting the use of 72 wild taxa as well as remarkable diversity of both taxa and uses among the communities. The most isolated communities form distinct biocultural refugia for wild food plants and their uses, but the sustainability of such communities is under threat due to depopulation, and their TEK has already entered into decline. While isolation may have been responsible for the preservation of food biocultural refugia, it may no longer be enough for the passive preservation of the food refugia in the study area in the future. More proactive steps have to be taken in order to ensure the sustainability of TEK of the study communities and beyond

Just beautiful green herbs: use of plants in cultural practices in Bukovina and Roztochya, Western Ukraine

Background The use of plants in rituals is a little explored corner of biocultural diversity which has developed through time within a complex socio-ecological system. Indeed, rituals are complex interactions between humans and biodiversity shaped by history, culture, and ethnic belonging. Yet, in Western Ukraine, such rituals were forbidden for over 50 years (1939–1991). The current revival of rituals by rural inhabitants is an untapped reservoir of local ecological knowledge. The aim of the present study was to identify the ritual use of wild and cultivated plants in two regions of Western Ukraine, Bukovina and Roztochya, and to compare the findings with historical data. Moreover, we analyzed attitudes toward the ritual use of plants and interactions with the local environment. Methods We conducted 31 in-depth semi-structured interviews among Orthodox Hutsuls of Bukovina and 16 interviews among Greek Catholic rural inhabitants of Roztochya during summer 2018 focusing on the ritual uses of plants. Results We documented 28 plant taxa among Bukovinian Hutsuls and 58 plant taxa among inhabitants in Roztochya that were used in 7 religious festivals (of which two were celebrated differently in the two communities). Plants were mainly used in bouquets, but also for decorating churches and houses or in fruit baskets. In both communities, almost 25% of the interviewees could not name the plants they collected for bouquets, but rather referred to “just beautiful green herbs” one can get in meadows, forests, and gardens. Comparison with historical data shows a smaller number of taxa currently used (wild taxa have been lost), yet the persistence of 18 taxa used both now and a century ago. Conclusions Contemporary practices concerning the use of plants in Christian rituals in Bukovina and Roztochya can be contextualized in the broader phenomenon of the revitalization of traditional environmental knowledge and practices that have characterized Europe over the past 30 years and in particular Eastern Europe after socialism. The current religious use of plants is to a certain extent the revitalization of historical rituals supported by various internal (knowledge from older generations) and external (church authorities and fashion in the region) drivers. Further research should address changes in regions with longer and more severe prohibition of religious practices and their revival