Homogenisation of Biocultural Diversity: Plant Ethnomedicine and Its Diachronic Change in Setomaa and Võromaa, Estonia, in the Last Century.

When studying the evolution of the use of medicinal plants, it is important to identify what role, and to what extent, external factors and local biocultural diversities play in shaping cultural changes. We chose as a case study, which forms part of a larger project, a religiously and linguistically distinct group, the Seto, and compared their current and past plant use with that of the surrounding Võro. Ethnobotanical fieldwork was conducted in the summers of 2018 and 2019. Current uses of plants constituted 34% of the total registered use reports and 41% of those were used to treat general diseases or used as prophylactics. In total, the medicinal use of 86 taxa was recorded, and of these 48 were prevalent. Strong erosion (the abandonment of 43, mainly wild taxa used historically) and valorisation of the uses shared with neighboring as well as distant regions once part of the Soviet Union, were evident, signalling the potential influence of the centralised distribution of knowledge. The results clearly show that the plant medicine-related biocultural diversities of the two groups have been considerably homogenised, eroded and influenced by the knowledge spread through various means during the Soviet era and over the last 30 years.

A Comprehensive Appraisal of the Wild Food Plants and Food System of Tribal Cultures in the Hindu Kush Mountain Range;a Way Forward for Balancing Human Nutrition and Food Security

The tribal belt of the Hindu Kush mountains is famous for its unique culture, ethnography, wild food plants, food systems, and traditional knowledge. People in this region gather wild plants and plant parts using them directly or in traditional cuisine, or sell them in local markets. However, there is a huge lack of documentation of the food system, particularly that related to wild food plants (WFP). In the current study, we focus on the uses and contributions of WFPs in the traditional tribal food system of the Hindu Kush valleys along the Pakistan–Afghanistan border. Ethnobotanical data were gathered through questionnaire surveys of 84 informants, including 69 men and 15 women, belonging to 21 different villages of the chosen area. In tribal societies men and women rarely mix and thus very few women took part in the surveys. We documented 63 WFP species belonging to 34 botanical families, of which 27 were used as vegetables, 24 as fruits, six in different kinds of chutneys (starters), and six as fresh food species. Fruits were the most used part (41%), followed by leaves (24%), aerial parts (24%), seeds (7%), stems (3%), and young inflorescences (1%). The reported uses of Carthamus oxyacantha, Pinus roxburghii seeds, and Marsilea quadrifolia leaves are novel for the gastronomy of Pakistan. The results reveal that WFPs provide a significant contribution to local food systems and play a role in addressing human nutritional needs, which are usually not met through farming practices. The tribal peoples of the Hindu Kush use WFPs for their nutritional value, but also as a cultural practice—an inseparable component of the tribal community’s lifestyle. This important traditional knowledge about the gathering and consumption of WFPs, however, is eroding at an alarming rate among younger generations due to the introduction of fast-food, modernization, and globalization. Therefore, appropriate strategies are imperative not only to safeguard traditional plants and food knowledge and practices, as well as the cultural heritage attached to them, but also to foster food security and thus public healthcare via local wild foods in the region.

Taming the pandemic? The importance of homemade plant-based foods and beverages as community responses to COVID-19.

Household responses to COVID-19 in different corners of the world represent the primary health care that communities have relied on for preventing and mitigating symptoms. During a very complex and confusing time, in which public health services in multiple countries have been completely overwhelmed, and in some cases even collapsed, these first-line household responses have been quintessential for building physical, mental, and social resilience, and for improving individual and community health. This editorial discusses the outcomes of a rapid-response preliminary survey during the first phase of the pandemic among social and community contacts in five metropolises heavily affected by the COVID-19 health crisis (Wuhan, Milan, Madrid, New York, and Rio de Janeiro), and in twelve rural areas or countries initially less affected by the pandemic (Appalachia, Jamaica, Bolivia, Romania, Belarus, Lithuania, Poland, Georgia, Turkey, Pakistan, Cambodia, and South Africa). We summarized our perspectives as 17 case studies, observing that people have relied primarily on teas and spices ("food-medicines") and that there exist clear international plant favorites, popularized by various new media. Urban diasporas and rural households seem to have repurposed homemade plant-based remedies that they use in normal times for treating the flu and other respiratory symptoms or that they simply consider healthy foods. The most remarkable shift in many areas has been the increased consumption of ginger and garlic, followed by onion, turmeric, and lemon. Our preliminary inventory of food medicines serves as a baseline for future systematic ethnobotanical studies and aims to inspire in-depth research on how use patterns of plant-based foods and beverages, both "traditional" and "new", are changing during and after the COVID-19 pandemic. Our reflections in this editorial call attention to the importance of ethnobiology, ethnomedicine, and ethnogastronomy research into domestic health care strategies for improving community health.

Baby pangolins on my plate: possible lessons to learn from the COVID-19 pandemic.

The Journal of Ethnobiology and Ethnomedicine (JEET), throughout its 15 years of existence, has tried to provide a respected outlet for scientific knowledge concerning the inextricable links between human societies and nature, food, and health. Ethnobiology and ethnomedicine-centred research has moved at the (partially artificial and fictitious) interface between nature and culture and has investigated human consumption of wild foods and wild animals, as well as the use of wild animals or their parts for medicinal and other purposes, along with the associated knowledge, skills, practices, and beliefs. Little attention has been paid, however, to the complex interplay of social and cultural reasons behind the increasing pressure on wildlife. The available literature suggest that there are two main drivers that enhance the necessary conditions for infectious diseases to cross the species barrier from wild animals to humans: (1) the encroachment of human activities (e.g., logging, mining, agricultural expansion) into wild areas and forests and consequent ecological disruptions; and, connected to the former, (2) the commodification of wild animals (and natural resources in general) and an expanding demand and market for wild meat and live wild animals, particularly in tropical and sub-tropical areas. In particular, a crucial role may have been played by the bushmeat-euphoria and attached elitist gastronomies and conspicuous consumption phenomena. The COVID-19 pandemic will likely require ethnobiologists to reschedule research agendas and to envision new epistemological trajectories aimed at more effectively mitigating the mismanagement of natural resources that ultimately threats our and other beings' existence.