Cultural Transmission of Traditional Knowledge in two populations of North-western Patagonia

<p>Abstract</p> <p>Background</p> <p>In the present study we have investigated the cultural transmission of two types of traditional plant knowledge in two communities of North-western Patagonia, Argentina. In the Pilcaniyeu community, we studied the transmission of traditional knowledge related to horticultural practices in home-gardens, greenhouses and gardens; while in the community of Cuyin Manzano, we studied wild plant gathering customs.</p> <p>Methods</p> <p>Ethnobotanical fieldwork was conducted by means of semi-structured interviews, in which we investigated which plants are used, at what life history phase was learned, modes of transmission and who the principal transmitters were in childhood and adulthood. In both communities, each of this three aspects related to cultural transmission were categorized and the frequencies of each category were obtained. The total number of species recorded in each community was also calculated. Frequencies were analyzed with the Chi-square test of independence.</p> <p>Results and discussion</p> <p>In both communities, transmission of traditional plant knowledge begins at an early age, as a family custom, in which women play a predominant role. Wild plant use and horticultural knowledge continue to be learned during adulthood. This was particularly registered associated with horticultural learning, which receives greater influence from extension agents who are introducing new practices and technology. This outside influence, which implies novelty, could imply syncretism but also traditional knowledge loss.</p> <p>Conclusion</p> <p>Given the remarkable acculturation processes occurring at present in rural communities of Northwestern Patagonia, it might be of vital importance to document traditional knowledge of ancient practices. Moreover, it could be interesting to share our results with both populations in order to encourage participatory activities within the communities which could enhance traditional knowledge horizontal transmission, particularly among elder adults and youngsters.</p

Living knowledge of the healing plants: Ethno-phytotherapy in the Chepang communities from the Mid-Hills of Nepal

Contribution of indigenous knowledge in developing more effective drugs with minimum or no side effects helped to realise importance of study of indigenous remedies and the conservation of biological resources. This study analysed indigenous knowledge regarding medicinal plants use among the Chepang communities from ward number 3 and 4 of Shaktikhor Village Development Committee located in the central mid hills of Nepal. Data were collected in a one-year period and included interviews with traditional healers and elders. Chepangs are rich in knowledge regarding use of different plants and were using a total 219 plant parts from 115 species including one mushroom (belonging 55 families) for medicinal uses. Out of these, 75 species had 118 different new medicinal uses and 18 of them were not reported in any previous documents from Nepal as medicinal plants. Spiritual belief, economy and limitation of alternative health facilities were cause of continuity of people's dependency on traditional healers. Change in socio-economic activities not only threatened traditional knowledge but also resource base of the area. Enforcement of local institution in management of forest resources and legitimating traditional knowledge and practices could help to preserve indigenous knowledge

Traditional knowledge of wild edible plants used in the northwest of the Iberian Peninsula (Spain and Portugal): a comparative study

<p>Abstract</p> <p>Background</p> <p>We compare traditional knowledge and use of wild edible plants in six rural regions of the northwest of the Iberian Peninsula as follows: Campoo, Picos de Europa, Piloña, Sanabria and Caurel in Spain and Parque Natural de Montesinho in Portugal.</p> <p>Methods</p> <p>Data on the use of 97 species were collected through informed consent semi-structured interviews with local informants. A semi-quantitative approach was used to document the relative importance of each species and to indicate differences in selection criteria for consuming wild food species in the regions studied.</p> <p>Results and discussion</p> <p>The most significant species include many wild berries and nuts (e.g. <it>Castanea sativa, Rubus ulmifolius, Fragaria vesca</it>) and the most popular species in each food-category (e.g. fruits or herbs used to prepare liqueurs such as <it>Prunus spinosa</it>, vegetables such as <it>Rumex acetosa</it>, condiments such as <it>Origanum vulgare</it>, or plants used to prepare herbal teas such as <it>Chamaemelum nobile</it>). The most important species in the study area as a whole are consumed at five or all six of the survey sites.</p> <p>Conclusion</p> <p>Social, economic and cultural factors, such as poor communications, fads and direct contact with nature in everyday life should be taken into account in determining why some wild foods and traditional vegetables have been consumed, but others not. They may be even more important than biological factors such as richness and abundance of wild edible flora. Although most are no longer consumed, demand is growing for those regarded as local specialties that reflect regional identity.</p

Valeriana carnosa Sm

Valeriana carnosa Sm. stands out as one of the key elements of the indigenouspharmacopoeia used in the extreme south of the American Continent. Itsrhizomes and roots have been used since ancestral times in hepatic, respiratory,circulatory, urinary, digestive and anti-inflammatory remedies. They have also beenused as painkillers, sedatives and for the treatment of cultural syndromes particularto Latin-American medicine such as the "susto" and the "evil eye". The breadth ofits reputed uses has led to its being known as "the plant that cures the sevenillnesses". The crude drug is prepared from the roots and rhizomes, principally as a decoction. Several studies indicate that the principal active ingredients are valepotriates,lignans, flavonoids, tannins, phenolic acids and essential oils. Research carried outon V. carnosa reveals the presence of active ingredients similar to those of V. officinalis,a species found in many pharmacopoeias which is used as a sedative and sleepinducer. However, little conclusive evidence of efficacy can be provided for theremaining local uses. The key problem of various studies has been their emphasison very few compounds, rather than traditional preparations. Much more research isrequired to evaluate the actual efficacy of preparationsFil: Molares, Soledad. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Patagonia Norte. Centro de Investigación Esquel de Montaña y Estepa Patagóica. Universidad Nacional de la Patagonia "San Juan Bosco". Facultad de Ciencias Naturales - Sede Esquel. Centro de Investigación Esquel de Montaña y Estepa Patagónica; ArgentinaFil: Ladio, Ana Haydee. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Patagonia Norte. Instituto de Investigaciones en Biodiversidad y Medioambiente. Universidad Nacional del Comahue. Centro Regional Universidad Bariloche. Instituto de Investigaciones en Biodiversidad y Medioambiente; Argentin

Healing Animals, Feeding Souls: Ethnobotanical Values at Sacred Sites in Central Italy

Ethnobotanical knowledge is a fundamental repository of the values and applications of different plants. This knowledge is often related to spiritual beliefs and religious sites, where plants have been nurtured and conserved for their use in rituals and traditional practices. While this link is well known for different areas of the global south, it has hardly been investigated in relatively more secular and modernized Western contexts. Here, we use first–hand vegetation surveys and published records to examine the occurrence of ethnobotanical values at 30 Catholic shrines in Central Italy, and compare them with an equal number of non–sacred control sites. We ask this: to what extent is there an association of useful plants with sacred places in Italy, as found in other cultural contexts? We show that a greater number of useful plants are found at sacred sites. While this is mainly a consequence of the higher species richness of sacred sites, an association with plants used in animal husbandry is particularly evident, and likely related to the deep historical connection between sacred places and pastoralist traditions in Central Italy. Also, we show that there are significant variations in the distribution of old trees; the largest specimens are found at the center of sacred sites, while tree size visibly decreases away from the shrines. This indicates also that individual trees have been actively managed and conserved at sacred sites, probably driven by the symbolic values that old trees frequently embody