Sociocultural drivers of mycological knowledge: insights from Wixarika and Mestizo groups in western Mexico.

BACKGROUND: Traditional mycological knowledge (TMK) is complex, not distributed equally among the entire population, and constantly adapting to current social situations. There are sociocultural factors that could influence the fact that some people retain a greater wealth of knowledge, for instance, cultural affiliation, migration, occupation, level of schooling, and person's age. METHODS: We analyze the distribution of the TMK based on sociocultural variables and 12 indicators to quantify the TMK based on a literature review. We chose two sites where there was a Wixarika and Mestizo population with records of use and consumption of wild mushrooms. In each site, 150 semi-structured interviews were conducted. The format of the semi-structured interviews was made up of sociocultural questions plus 12 questions corresponding to each of the indicators. With the data obtained, we performed linear regression tests and principal components analysis (PCA); furthermore, the significance of the groupings obtained by PCA was tested with a discriminant function analysis. RESULTS: We find that TMK was determined by the cultural group to which a person belongs. Contrary to what was expected, age and formal schooling did not influence people's level of knowledge. Likewise, migration and occupation were not determining factors either, although in some specific cases they did influence the differences in knowledge about mushrooms between people. The indicators that most helped to differentiate between the Wixarika people, and the Mestizos were knowledge of the nutritional contribution, propagation methods, and knowledge about toxic mushrooms. CONCLUSIONS: In general, sociocultural differences did not affect the transmission of the TMK due to the valorization of this knowledge among the young generations and the maintenance of the use of wild resources. Specifically, the Wixaritari had and preserved a greater TMK thanks to their pride in their cultural identity, which had allowed them to adapt to modernity while preserving their traditions and knowledge. On the other hand, the Mestizos increasingly disused wild resources due to urbanization. The indicators proposed here provided a good tool to quantify TMK; however, to replicate the study in other sites it is necessary to adapt the indicators to the context of the place.

The cultural role played by the ethnomycological knowledge of wild mushrooms for the peoples of highlands and lowlands in Tlaltenango, Zacatecas, Mexico.

The greatest diversity of culturally relevant fungi in Mexico has been recorded in temperate forests. Likewise, it has been proven that people who live in such environments possess greater ethnomycological knowledge, compared with people in the lowlands. In this study, we investigated whether the uses and perceptions of fungi were different between people living near forests in highlands and those living in lowlands near grasslands and subtropical scrublands. We selected seven communities from the municipality of Tlaltenango, Zacatecas, Mexico, where we conducted guided tours, 35 semistructured interviews, and free lists to 420 people. Since highlands surrounded by temperate forests give rise to high species diversity, we expected that the inhabitants, in comparison with those of the lowlands where there is less diversity, would recognize a larger number of fungi. To test this hypothesis, we employed discriminant function analysis, principal coordinate analysis, Mann-Whitney U test, and linear regression. The cultural importance of each species was calculated based on the frequency with which it was mentioned and the first principal coordinate. Although the highlanders have a deeper knowledge of mushrooms, lowlanders and highlanders had similar fungal backgrounds and preferred the same species, regardless of the fungi surrounding their territory. The lack of differences among communities was due in part to the fact that the most culturally important species were those that grew in grasslands and subtropical scrub areas. Agaricus campestris was the most culturally prevalent and only commercialized species both in the highlands and lowlands, followed by Pleurotus djamor and Volvariella bombycina. None of the mushrooms growing in the pine-oak forest had a high cultural importance value, even for the communities living in the vicinity of this forest, forcing them to travel long distances to collect Agaricus campestris. Further investigations are needed in order to assess the relevance of sociocultural factors, and their potential influence in the preference for particular mushrooms in this region.

Phlebopus beniensis (Singer & Digilo) Heinem. & Rammeloo (Boletinellaceae, Basidiomycota, Fungi): new record from São Paulo State, Brazil and ethnomycological notes / Phlebopus beniensis (Singer & Digilo) Heinem. & Rammeloo (Boletinellaceae, Basidiomycota, Fungi): novo registro para o Estado de São Paulo, Brasil e notas etnomicológicas

Phlebopus is a genus of boletoid fungi that produces conspicous basidiomes with large dimensions. The genus is represented in Brazil by six species distributed in eight States, with P. beniensis being here newly reported from the State of São Paulo, Southeastern Brazil. Therefore, the aim of this study is to report the occurrence of this species in São Paulo State based on specimens from Southwestern region of the State, as well as to present ethnomycological notes, including the first report of the species edibility.

Phlebopus é um gênero de fungos boletoides que produz basidiomas conspícuos, de grandes dimensões. O gênero está representado no Brasil por seis espécies distribuídas em oito Estados, porém, P. beniensis ainda não havia sido registrada para o Estado de São Paulo, Sudeste do Brasil. Sendo assim, o objetivo deste trabalho é registrar a ocorrência da espécie para o Estado de São Paulo com base em espécimes da região sudoeste do Estado, assim como apresentar notas etnomicológicas, incluindo o primeiro registro de comestibilidade da espécie

The Primate Cultural Significance Index: applications with Popoluca Indigenous people at Los Tuxtlas Biosphere Reserve.

BACKGROUND: The study of the cultural significance (CS) of biodiversity provides key information to develop conservation strategies consistent with traditions and perceptions of human communities. In Los Tuxtlas Biosphere Reserve (TBR) in Mexico, the mantled howler monkeys (Alouatta palliata mexicana) and the black-handed spider monkeys (Ateles geoffroyi vellerosus) have historically coexisted with Popoluca Indigenous Peoples. This study sought to determine how the presence of a natural protected area (TBR location) and a range of sociodemographic factors (gender, age, origin, language proficiency, education level, religion) relate to the CS held by the Popoluca Indigenous People in relation to these two endangered primate species. METHODS: The first Primate Cultural Significance Index (PCSI) was designed as a composed index of 11 cultural variables (sub-indices) and was applied randomly to a representative size sample of people over 15 years old in two Popolucas communities, one within the TBR (Piedra Labrada = 81 people) and another outside (Los Mangos = 91). U Mann-Whitney tests were used to compare the PCSI between communities and Generalized Linear Models (GLM) to evaluate the sociodemographic factors of participants that influenced the sub-indices in the PCSI. RESULTS: The cultural significance of spider monkeys held by the Popolucas was higher for the community within the TBR than for the community outside, while for howler monkeys it was higher outside. For both primate species across the two communities, the most relevant sub-indices were (1) interest in conservation and (2) touristic significance of primates. Sociodemographic factors of participants influenced nine sub-indices of cultural significance out of the possible 10 sub-indices applied for each primate species. The demographic factors that most influenced each sub-index for both species were location and gender. CONCLUSIONS: The main differences found between communities may be linked to the conservation and sustainable development programs promoted by the reserve, as well as the greater persistence of Popolucan ancestral traditions within the boundaries of the reserve. We recommend that conservation efforts should focus on people less interested about primate conservation (women, non-natives and residents outside the reserve), and turn to the leadership of people more interested (native men who reside inside the reserve).

Traditional knowledge, uses, and perceptions of mushrooms among the Wixaritari and mestizos of Villa Guerrero, Jalisco, Mexico.

The relationship between humans and nature is defined by culture. Accordingly, the use, conceptions, and perceptions of resources differ among cultural groups, even among those inhabiting the same region or those who come into contact with the same biota. In particular, mushrooms evoke a wide range of sentiments. During ethnobiological tours in Mexico, semi-structured interviews were carried out with 37 individuals of each community, from ten Wixarika and mestizo communities, living in the same locality and sharing similar resources, in the municipality of Villa Guerrero in northern Jalisco, Mexico. Furthermore, informal interviews with four Wixarika and five mestizo key informants were conducted. The topics treated were regarding the traditional nomenclature and classification, uses, and knowledge of mushrooms and related practices. Wixarika names of 37 mushroom species with edible, medicinal, and recreational uses were recorded. In addition, the Wixaritari were found to associate toxic mushrooms with the divine, as evidenced by one case of the use of mushrooms as a hierophanic agent. Each culture's knowledge of the phenology and ecology of mushrooms was recorded in addition to data highlighting the cultural exchange between the Wixaritari and mestizos. However, a loss in the knowledge and practices concerning mushrooms was observed as a result of social changes. Even so, both cultures prefer mushrooms to other foods, including meat, especially Volvariella bombycina and Pleurotus djamor.

Sociodemographic differences in the cultural significance of edible and toxic mushrooms among Tsotsil towns in the Highlands of Chiapas, Mexico.

BACKGROUND: Mushrooms are important forest resources, mostly as food, despite the serious health threat posed by toxic species. In the Highlands of Chiapas, numerous wild mushroom intoxications have been registered. While Chiapas has been vastly studied from an ethnomycological perspective, no certainty exists as to how nomenclature systems differentiate edible and toxic species, which species are most culturally significant, and whether sociodemographic factors relate to how well-known they are in the Highlands of Chiapas. This paper evaluates which are the most culturally significant edible and toxic wild mushroom species in seven Tsotsil communities from this region and whether differences exist in their knowledge relating to different sociodemographic subsets (gender, schooling, and occupation). The hypothesis that there is a difference in the number of species that people mention, as well as the number of times each ethno-taxon is mentioned, between people from different social groups was tested. METHODS: With consent, 133 Tsotsil people from seven communities were interviewed. Interviews focused on local systematics and free listings of edible and toxic mushrooms. Qualitative and quantitative analyses were performed, including multivariate methods and non-parametric statistics. RESULTS: Twenty-five edible and 15 toxic taxa were mentioned. Some directly correspond to Linneanean species, while others are subdifferentiated or supradifferentiated. Only 62% of the interviewees named toxic mushrooms. The most frequently mentioned edible taxa were Amanita hayalyuy and A. jacksoniii, Agaricus spp., and Armillaria mellea. The most frequently mentioned toxic species were Amanita muscaria, Suillellus luridus, and Russula emetica. Significant differences in the number of mentioned edible ethnotaxa were found only among different occupations and schooling. The models including schooling interacting with either gender or occupation are better supported. Significant differences in the number of times toxic ethnotaxa are mentioned were found only between men and women. CONCLUSIONS: The Tsotsil region of the Highlands of Chiapas is where the most average mushroom species are recognized state-wide. Schooling and occupation seem most determinant for people to know more or less species of mushrooms, while gender appears irrelevant. People with no studies and field-related occupations name more species. Identification criteria to distinguish edible from toxic species seem to rest not on detailed recognition of the second set but precise knowledge of the first.

Cultural significance of the flora of a tropical dry forest in the Doche vereda (Villavieja, Huila, Colombia).

BACKGROUND: In Colombia, ethnobotanical studies regarding plant cultural significance (CS) in tropical dry forests are scarce and mainly focused on the Caribbean region. Different authors have indicated that the plants with the most uses are those of greater cultural importance. Additionally, gender differences in knowledge and interest in natural resources has been widely recorded. This study evaluated the cultural significance of plants in the Doche community, in the Department of Huila. Furthermore, it evaluates the richness of plant knowledge among local inhabitants, looking for testing the hypothesis that the CS of plants positively correlates to the number of uses people inform about, and that there are significant differences on the richness of ethnobotanical knowledge between men and women in this community. METHODS: The ethnobotanical categories: "food," "condiment," "economy," "fodder," "firewood," "timber", "medicine," and "others" were established to carry out semi-structured interviews, social cartography, and ethnobotanical walks. The frequency of mention was calculated as a measure of CS. The richness of knowledge of each collaborator was obtained. Non-parametric tests were performed to determine whether differences between the numbers of mentioned species existed between genders and ethnobotanical categories. Finally, Pearson correlation tests determined the relationship between CS and the number of ethnobotanical categories. RESULTS: A hundred useful species were registered in crops and forests. The most abundant categories were medicinal (45 species), firewood (30), and fodder (28). The most culturally significant species according to frequency of mention were Pseudosamanea guachapele, Guazuma ulmifolia, Manihot esculenta, and Musa balbisiana. The species with the most registered uses (five) were Guazuma ulmifolia and Gliricidia sepium. We found a correlation between CS and the number of uses per ethnobotanical category, but no significant difference between genders regarding ethnobotanical knowledge. CONCLUSION: Frequency of mention provides relevant information about the CS of species. Furthermore, it aids to establish sustainable use of tropical dry forests without loss of resources parting from strategies designed from within the Doche community and based on their ethnobotanical knowledge. We found that the number of uses of a plant is correlated with its degree of cultural importance. On the other hand, no significant differences were found between genders regarding ethnobotanical knowledge; that is, both men and women have similar roles in the community, which allows them to recognize the same uses per species.

In and out of refugia: historical patterns of diversity and demography in the North American Caesar's mushroom species complex.

Some of the effects of past climate dynamics on plant and animal diversity make-up have been relatively well studied, but to less extent in fungi. Pleistocene refugia are thought to harbour high biological diversity (i.e. phylogenetic lineages and genetic diversity), mainly as a product of increased reproductive isolation and allele conservation. In addition, high extinction rates and genetic erosion are expected in previously glaciated regions. Some of the consequences of past climate dynamics might involve changes in range and population size that can result in divergence and incipient or cryptic speciation. Many of these dynamic processes and patterns can be inferred through phylogenetic and coalescent methods. In this study, we first delimit species within a group of closely related edible ectomycorrhizal Amanita from North America (the American Caesar's mushrooms species complex) using multilocus coalescent-based approaches; and then address questions related to effects of Pleistocene climate change on the diversity and genetics of the group. Our study includes extensive geographical sampling throughout the distribution range, and DNA sequences from three nuclear protein-coding genes. Results reveal cryptic diversity and high speciation rates in refugia. Population sizes and expansions seem to be larger at midrange latitudes (Mexican highlands and SE USA). Range shifts are proportional to population size expansions, which were overall more common during the Pleistocene. This study documents responses to past climate change in fungi and also highlights the applicability of the multispecies coalescent in comparative phylogeographical analyses and diversity assessments that include ancestral species.

Cultural significance of wild mammals in Mayan and mestizo communities of the Lacandon Rainforest, Chiapas, Mexico.

BACKGROUND: Several ethnobiology studies evaluate the cultural significance (CS) of plants and mushrooms. However, this is not the case for mammals. It is important to make studies of CS allowing the comparison of cultural groups because the value given to groups of organisms may be based on different criteria. Such information would be valuable for wildlife preservation plans. In this study, the most culturally significant species of mammals from the Lacandon Rainforest (Chiapas, Mexico) for people from two Mayan-Lacandon and mestizo communities were identified. The reasons behind the CS of the studied species were explored and the existence of differences among the cultural groups was evaluated. METHODS: One hundred ninety-eight semi-structured and structured interviews were applied to compile socio-demographic information, qualitative data on CS categories, and free listings. Frequency of mention was a relative indicator to evaluate the CS of each species of mammal. Comparison of responses between communities was carried out through multivariate analyses. The non-parametric Mann-Whitney U test was used to compare the number of mentioned species by Lacandons and mestizos as well as different responses in the qualitative categories. A χ2 test was used to compare frequency of categories. RESULTS: 38 wild mammal species were identified. The classification and Principal Components Analyses show an apparent separation between Lacandon and mestizo sites based on the relative importance of species. All four communities mentioned the lowland paca the most, followed by peccary, white-tailed deer, armadillo, and jaguar. No significant difference was found in the number of mentioned species between the two groups. Eight CS categories were identified. The most important category was "harmful mammals", which included 28 species. Other relevant categories were edible, medicinal, and appearing in narratives. CONCLUSIONS: The data obtained in this study demonstrates the existence of differential cultural patterns in the relationships that Lacandon and mestizo groups establish with mammals. Species are deemed important either because they are eaten of because of the harm they cause. We suggest the incorporation of local conceptions about wild animals in conservation frameworks for the fauna in the Lacandon Rainforest.

Knowledge and use of edible mushrooms in two municipalities of the Sierra Tarahumara, Chihuahua, Mexico.

BACKGROUND: The Sierra Madre Occidental of Chihuahua in Northern Mexico is inhabited by indigenous Raramuris, mestizos, and other ethnic groups. The territory consists of canyons and ravines with pine, oak and pine-oak forests in the higher plateaus. A great diversity of potentially edible mushrooms is found in forests of the Municipalities of Bocoyna and Urique. Their residents are the only consumers of wild mushrooms in the Northern Mexico; they have a long tradition of collecting and eating these during the "rainy season." However, despite the wide diversity of edible mushrooms that grow in these areas, residents have a selective preference. This paper aims to record evidence of the knowledge and use of wild potentially edible mushroom species by inhabitants of towns in the Sierra Tarahumara of Chihuahua, Mexico. METHOD: Using a semi-structured technique, we surveyed 197 habitants from seven locations in Urique, Bocoyna, and the Cusarare area from 2010 to 2012. Known fungi, local nomenclature, species consumed, preparation methods, appreciation of taste, forms of preservation, criteria for differentiating toxic and edible fungi, other uses, economic aspects, and traditional teaching were recorded. To identify the recognized species, photographic stimuli of 22 local edible species and two toxic species were used. RESULTS: The respondents reported preference for five species: Amanita rubescens, Agaricus campestris, Ustilago maydis, Hypomyces lactifluorum, and the Amanita caesarea complex. No apparent differences were found between ethnic groups in terms of preference, although mestizos used other species in Bocoyna (Boletus edulis and B. pinophilus). Some different uses of fungi are recognized by respondents, i.e. home decorations, medicine, as food in breeding rams, etc. CONCLUSION: The studied population shows a great appreciation towards five species, mainly the A. caesarea complex, and an apparent lack of knowledge of nearly 20 species which are used as food in other areas of Mexico. There are no apparent differences among Sierra inhabitants in terms of gender, occupation, or language regarding the recognition and consumption of species. The rejection of certain species is due mainly to fear of poisoning and the traditional selective teaching of families in the mountain communities of the Sierra Tarahumara.

Evaluation of the degree of mycophilia-mycophobia among highland and lowland inhabitants from Chiapas, Mexico.

BACKGROUND: Mushrooms generate strong and contrasting feelings ranging from extreme aversion to intense liking. To categorize these attitudes, Wasson and Wasson coined the dichotomic terms "mycophilia" and "mycophobia" in 1957. In Mesoamerica these categories have been associated to ecological regions. Highland peoples are viewed as mycophiles, whereas lowland inhabitants are considered mycophobes. However, this division is based on little empirical evidence and few indicators. This study questioned whether mycophilia and mycophobia are indeed related to ecological regions through the evaluation of 19 indicators tested in the highlands and lowlands of Chiapas, Mexico. METHODS: The heterogeneity of attitudes toward mushrooms was explored in terms of ecological region and sociocultural variables. Information was obtained through structured interviews in 10 communities in Los Altos de Chiapas (highlands) and the Selva Lacandona (lowlands). We analyzed indicators separately through χ2 tests and multivariate techniques. The Mycophilia-Mycophobia Index was also used in the analysis. To assess which factors better explain the distribution of attitudes, we built 11 models using the Beta probability-density function and compared them with the Akaike Information Criterion. RESULTS: Most people had positive attitudes in both ecological regions. The classification and ordination analyses found two large groups comprising both highland and lowland towns. Contrary to expectation if mycophilia and mycophobia were mutually exclusive, all the fitted probability distributions were bell-shaped; indicating these attitudes behave as a continuous variable. The model best supported by data included occupation and ethnicity. Indigenous peasants had the highest degree of mycophilia. DISCUSSION: Results suggest the studied populations tend to be mycophilic and that their attitudes are not dichotomic, but rather a gradient. Most people occupied intermediate degrees of mycophilia. Despite there markable similarity in the degree of mycophilia between ecological regions, the Principle-Coordinates Analysis shows differences in the specific way in which people from either region establishes a cultural relationship with mushrooms. The comparison of models suggests that sociocultural variables explains the differences better than ecological regions do. The obtained results are evidence of mycophilia among lowlands inhabitants in the Mayan region and of the fact that the mycophilia-mycophobia phenomenon is not expressed as a bimodal frequency distribution.

Process and dynamics of traditional selling wild edible mushrooms in tropical Mexico.

BACKGROUND: More than twelve temperate-inhabitant Mexican ethnic groups are considered to be mycophilic and to have extensive traditional mycological knowledge. In contrast, inhabitants of tropical lands have been studied only superficially and their mycological knowledge is less well known. In this paper, we report the results of an ethnomycological research in markets of a wide area of the Mexican tropics. Our aims were to describe the dynamics related to the traditional selling process of wild mushrooms and to determine the tendencies of informants toward mushrooms (mycophily vs. mycophoby). METHODS: We visited 25 markets of 12 different settlements in the states of Oaxaca, Tabasco and Veracruz and collected information by participant observation as well as by 291 non-structured and semi-structured interviews. RESULTS: Mushroom selling was observed in four towns in Oaxaca and in two in Tabasco. Women represented 81.82% of sellers, while indigenous people (Chinantecos, Chontales, Ch'oles and Zoques) comprised 68.18%. Mushroom commercialization took place in secondary mobile markets and only in peasant stands. Mushroom collectors gather the resource in places with secondary vegetation, farmed areas and cattle fields. Because of land tenure restrictions mushroom sellers did not normally collect mushrooms themselves. In Oaxaca, we observed economic dynamics not based on capitalism, such as exchange, reciprocity and barter. CONCLUSION: The sale of some wild edible mushrooms, the large amounts of commercialization of Schizophyllum commune, the complicated intermediary process, as well as the insertion of mushrooms into different informal economic practices are all evidence of an existent mycophily in a sector of the population of this region of the Mexican tropics. Among our informants, urban mestizo people were mycophobic, rural mestizo people were non-mycophilic and indigenous people were true mycophilic.