The global relevance of locally grounded ethnobiology.

While ethnobiology is a discipline that focuses on the local, it has an outstanding, but not yet fully realized potential to address global issues. Part of this unrealized potential is that universalistic approaches often do not fully recognize culturally grounded perspectives and there are multiple challenges with scaling up place-based research. However, scalability is paramount to ensure that the intimate and context-specific diversity of human-environmental relationships and understandings are recognized in global-scale planning and policy development. Here, we identify four pathways to enable the scalability of place-based ethnobiological research from the ground up: local-to-global dialogues, aggregation of published data, multi-sited studies, and geospatial analyses. We also discuss some major challenges and consideration to encourage continuous reflexivity in these endeavours and to ensure that scalability does not contribute to unnecessarily decontextualizing, co-opting, or overwriting the epistemologies of Indigenous Peoples and local communities. As ethnobiology navigates multiple scales of time and space and seeks to increase its breadth, this study shows that the use of deliberately global approaches, when carefully nested within rich field-based and ecological and ethnographically grounded data, can contribute to: (1) upscaling case-specific insights to unveil global patterns and dynamics in the biocultural contexts of Indigenous Peoples and local communities; (2) bringing ethnobiological knowledge into resolutions that can influence global environmental research and policy agendas; and (3) enriching ethnobiology's field-based ethos with a deliberate global analytical focus.

Co-conserving Indigenous and local knowledge systems with seeds.

Indigenous and local knowledge (ILK) holders have deep ecological, horticultural, and practical knowledge of plants, but this knowledge is not routinely considered and supported along with seed collections conserved ex situ. In this opinion, conceived collaboratively by a team of botanists, ecologists, ethnobiologists, and practitioners in biodiversity and ILK systems conservation, we propose seven actions towards the co-conservation of seeds and associated knowledge to overcome obstacles and encourage ex situ conservation institutions to support knowledge holders in multiple ways. Success depends on simultaneous changes in conservation practices, new collaborative relationships, and shifts in policy to share and conserve biocultural diversity. Failure to act will witness the continued erosion of ILK and depreciation of ex situ plant collections.

Target Capture Reveals the Complex Origin of Vietnamese Ginseng.

The global market of the medicinal plant ginseng is worth billions of dollars. Many ginseng species are threatened in the wild and effective sustainable development initiatives are necessary to preserve biodiversity at species and genetic level whilst meeting the demand for medicinal produce. This is also the case of Panax vietnamensis Ha & Grushv., an endemic and threatened ginseng species in Vietnam that is locally cultivated at different scales and has been the object of national breeding programs. To investigate the genetic diversity within cultivated and wild populations of P. vietnamensis we captured 353 nuclear markers using the Angiosperm-353 probe set. Genetic diversity and population structure were evaluated for 319 individuals of Vietnamese ginseng across its area of distribution and from wild and a varying range of cultivated areas. In total, 319 individuals were sampled. After filtering, 1,181 SNPs were recovered. From the population statistics, we observe high genetic diversity and high genetic flow between populations. This is also supported by the STRUCTURE analysis. The intense gene flow between populations and very low genetic differentiation is observed regardless of the populations' wild or cultivated status. High levels of admixture from two ancestral populations exist in both wild and cultivated samples. The high gene flow between populations can be attributed to ancient and on-going practices of cultivation, which exist in a continuum from understorey, untended breeding to irrigated farm cultivation and to trade and exchange activities. These results highlight the importance of partnering with indigenous peoples and local communities and taking their knowledge into account for biodiversity conservation and sustainable development of plants of high cultural value.

Which plants matter? A comparison of academic and community assessments of plant value and conservation status in the Moroccan High Atlas.

As interest in including local communities and their knowledge in biodiversity conservation increases, challenges to do so become clear. One of them is to harmonize local and academic assessments of conservation status. Here, we document the culturally valuable flora of two Amazigh communities in the Moroccan High Atlas Mountains and contrast local conservation observations with IUCN and other red-listing assessments. Our study reveals two levels of mismatch. Unsurprisingly, the species of interest of these two knowledge systems differ considerably. Moreover, species' availability and populations' trends of change and the conservation evaluations often diverge between local and academic assessments. Locally valuable species are rarely threatened, but a focus on locally prioritized species is essential to ensure the active participation of local communities in conservation initiatives. Given the salient role of IUCN Red Lists in guiding conservation action, a better understanding of the differences in plant value and conservation assessments between the two knowledge systems can help harmonize biodiversity conservation and community wellbeing goals.

Using target capture to address conservation challenges: Population-level tracking of a globally-traded herbal medicine.

The promotion of responsible and sustainable trade in biological resources is widely proposed as one solution to mitigate current high levels of global biodiversity loss. Various molecular identification methods have been proposed as appropriate tools for monitoring global supply chains of commercialized animals and plants. Here, we demonstrate the efficacy of target capture genomic barcoding in identifying and establishing the geographic origin of samples traded as Anacyclus pyrethrum, a medicinal plant assessed as globally vulnerable in the IUCN Red List of Threatened Species. Samples collected from national and international supply chains were identified through target capture sequencing of 443 low-copy nuclear makers and compared to results derived from genome skimming of plastome and DNA barcoding of standard plastid regions and ITS. Both target capture and genome skimming provided approximately 3.4 million reads per sample, but target capture largely outperformed standard plant barcodes and entire plastid genome sequences. We were able to discern the geographical origin of Anacyclus samples collected in Moroccan, Indian and Sri Lankan markets, differentiating between plant materials originally harvested from diverse populations in Algeria and Morocco. Dropping costs of analysing samples enables the potential of target capture to routinely identify commercialized plant species and determine their geographic origin. It promises to play an important role in monitoring and regulation of plant species in trade, supporting biodiversity conservation efforts, and in ensuring that plant products are unadulterated, contributing to consumer protection.

Medicines in the Kitchen: Gender Roles Shape Ethnobotanical Knowledge in Marrakshi Households.

Differences in gendered knowledge about plants are contingent on specific cultural domains. Yet the boundaries between these domains, for example food and medicine, are sometimes blurred, and it is unclear if and how gender plays a role in creating a continuum between them. Here, we present an in-depth evaluation of the links between gender, medicinal plant knowledge, and culinary culture in Marrakech, Morocco. We interviewed 30 women and 27 men with different socio-demographic characteristics and evaluated how gender and cooking frequency shape their food and medicinal plant knowledge. We documented 171 ethno-taxa used in Marrakshi households as food, medicine, or both, corresponding to 148 botanical taxa and three mixtures. While no clear differences appear in food plant knowledge by gender, women have a three-fold greater knowledge of medicinal plants, as well as plants with both uses as food and medicine. Women's medicinal and food plant knowledge increases with their reported frequency of cooking, whereas the opposite trend is observed among men. Men who cook more are often single, have university-level degrees, and may be isolated from the channels of knowledge transmission. This demonstrates that the profound relations between the culinary and health domains are mediated through gender.

Historical, archaeological and linguistic evidence test the phylogenetic inference of Viking-Age plant use.

In this paper, past plant knowledge serves as a case study to highlight the promise and challenges of interdisciplinary data collection and interpretation in cultural evolution. Plants are central to human life and yet, apart from the role of major crops, people-plant relations have been marginal to the study of culture. Archaeological, linguistic, and historical evidence are often limited when it comes to studying the past role of plants. This is the case in the Nordic countries, where extensive collections of various plant use records are absent until the 1700s. Here, we test if relatively recent ethnobotanical data can be used to trace back ancient plant knowledge in the Nordic countries. Phylogenetic inferences of ancestral states are evaluated against historical, linguistic, and archaeobotanical evidence. The exercise allows us to discuss the opportunities and shortcomings of using phylogenetic comparative methods to study past botanical knowledge. We propose a 'triangulation method' that not only combines multiple lines of evidence, but also quantitative and qualitative approaches. This article is part of the theme issue 'Foundations of cultural evolution'.

Medicinal plants used in Jeddah, Saudi Arabia: A gender perspective.

ETHNOPHARMACOLOGICAL RELEVANCE: Very few studies examining quantitatively gender differences in the knowledge and use of medicinal plants exist for the Arab world. Differences in ethnobotanical knowledge of medicinal plants between men and women in Jeddah are explored here for the first time. AIM OF THE STUDY: Our study aims to document urban medicinal plant knowledge in Jeddah, and to answer the following questions: (1) What medicinal plants are used by Saudis in Jeddah? (2) To what extent do men and women use medicinal plants? (3) Are plants used by men significantly different to those used by women? And, (4) do men and women learn about medicinal plants in different ways? Given the gendered nature of space and relations in the Arab world, we hypothesise that men and women learn about plants in different ways and that this will contribute to explain any possible differences. MATERIALS AND METHODS: Ethnobotanical fieldwork took place in Jeddah from August 2018 to September 2019. Individual free-listing, semi-structured interviews and an online survey questionnaire were carried out to document local medicinal plant. In total, 50 men and 50 women were interviewed face-to-face and 344 people responded to the questionnaire, of which 154 were men and 190 were women. RESULTS: A total of 94 medicinal plant vernacular names were documented representing 85 different plant species belonging to 37 families. Men cited 63 plants (33 plant families) and women 83 (36 plant families). Sixty-one plants were cited by both men and women, two only by men and 22 only by women. Men and women learn in similar ways, but generally use medicinal plants to treat different ailments. Women rely on medicinal plant use to a larger extent. CONCLUSION: Medicinal plant use is dependent on gendered social roles and experience, as well as preference for biomedicine or medicinal plant use. Men and women use similar plants, but women have greater knowledge that increases with age. Given the food-medicine continuum, women's double role of family food and care providers may explain their expertise in medicinal plant use.

Ethnoveterinary remedies used in the Algerian steppe: Exploring the relationship with traditional human herbal medicine.

ETHNOPHARMACOLOGICAL RELEVANCE: Ethnoveterinary medicine is vastly under-documented, especially in North Africa, where livestock care is increasingly medicalised. Despite evidence of the interdependence of ethnoveterinary practices and ethnomedicine for human care, the overlap between these two systems and the possible drivers of similarity are rarely addressed in ethnopharmacological literature. Here, we present the first quantitative comparison of remedies used to treat human and animal health among a pastoral society. AIMS: This study aims to document the plants and other materials used in ethnoveterinary medicine among nomadic herders in the Algerian steppe. We calculate the overlap with remedies used for human health and evaluate some of the possible drivers of similarities between the two interlinked medical systems. METHODS: The field study was conducted in spring 2018 with 201 local knowledge holders in five provinces in the central part of the Algerian steppe. Forty-six camps and ten weekly animal markets were visited. After obtaining prior informed consent, data was collected through structured interviews. Anonymous sociodemographic information was collected along with veterinary use data. Plant specimens were acquired, identified and deposited in the Botanical Laboratory Herbarium of the University of Tiaret. Ethnobotanical information was structured in use reports and therapeutic applications organised into 13 simple categories. Plants used in ethnoveterinary medicine were compared to those used in human health care using a Chi square test, and ethnoveterinary use was predicted using a generalised linear model with use for human care and plant family as predictive variables. Logistic regressions were also used to test if any specific medicinal application predicts shared use in human and veterinary medicine. RESULTS: Sixty-six plant species from 32 botanical families and ten non-vegetable remedies were documented. Plants from the Lamiaceae, Asteraceae, Fabaceae and Apiaceae families were most commonly used. The plants most often cited by interviewees are all harvested from the wild (Echinops spinosissimus Turra, Atriplex halimus L., Artemisia campestris L., Juniperus phoenicea L. and Peganum harmala L.). Leaves are the most commonly used plant part and decoction is the most common preparation method. There are important similarities between remedies used to treat humans and other animals: two thirds of the remedies used in ethnoveterinary medicine are also used in human health care, and these represent half of the human health treatments. Use for human health and plant family both predict the use of a medicinal plant in veterinary medicine, but no correlation is found regarding specific therapeutic applications. CONCLUSIONS: Traditional veterinary knowledge is still key to sheep and goat herders in the Algerian steppe, but a knowledge transmission gap seems to exist between older and younger generations, and ethnoveterinary practices may disappear in the near future. Treatments for human and animal care overlap to a large extent, and a causal relationship possibly exists for, at least, some of them. However, overall a smaller number of remedies are used to treat animals than humans and for less therapeutic applications. This difference in the diversity of therapeutic applications and remedies should be the object of future research.

Comparative phylogenetic methods and the cultural evolution of medicinal plant use.

Human life depends on plant biodiversity and the ways in which plants are used are culturally determined. Whilst anthropologists have used phylogenetic comparative methods (PCMs) to gain an increasingly sophisticated understanding of the evolution of political, religious, social and material culture, plant use has been almost entirely neglected. Medicinal plants are of special interest because of their role in maintaining people's health across the world. PCMs in particular, and cultural evolutionary theory in general, provide a framework in which to study the diversity of medicinal plant applications cross-culturally, and to infer changes in plant use over time. These methods can be applied to single medicinal plants as well as the entire set of plants used by a culture for medicine, and they account for the non-independence of data when testing for floristic, cultural or other drivers of plant use. With cultural, biological and linguistic diversity under threat, gaining a deeper and broader understanding of the variation of medicinal plant use through time and space is pressing.

Ethnobotanical survey of medicinal plants used by nomadic peoples in the Algerian steppe.

ETHNOPHARMACOLOGICAL RELEVANCE: This study is the first ethnobotanical survey focusing on the herbal medicines traditionally used by the nomadic community of the Algerian steppe, identifying new medicinal plants and uses from one of the most characteristic indigenous populations in Algeria. Moreover, the study contributes to the understanding of transmission of medicinal plant knowledge in the Mediterranean basin. AIM OF THE STUDY: This work aims to document the phytotherapeutical knowledge and practice of the nomadic community of the Algerian steppe, and compare it with neighbouring sedentary populations and Mediterranean historical texts. Through this, the study strives to evaluate processes of transmission of knowledge among this population, for whom written sources have been largely unavailable. METHODS: Ethnobotanical surveys were carried out during two years (2015-2017). In total, 73 informants from nomadic populations were interviewed in several steppe regions including areas in the administrative departments of Tiaret, Saida, Naama, Djelfa and M'sila. Structured interviews about medicinal plant knowledge were combined with guided tours with the informants. Prior informed consent was always obtained. The surveys allowed for the collection of sociodemographic data and traditional knowledge about medicinal plants and their uses. Informant Consensus Factor (FIC) was calculated to evaluate agreement among informants. Results were compared to existing literature to evaluate similarities between this nomadic medicinal flora, that of neighbouring communities and historical texts and identify new plant citations and uses. RESULTS: Among Algerian nomadic communities, herbal remedies are used mostly by women and elders, who are often illiterate. We identified 97 taxa of medicinal plants belonging to 42 botanical families, importantly Lamiaceae, Asteraceae and Apiaceae, like in neighbouring communities. The most common plant parts and method of preparation are also shared with neighbouring populations. New uses are described for 25 known medicinal taxa, and nine species with undocumented medicinal uses in recent literature have been reported. However, some of these have been reported in Mediterranean materia medica. In total, 60% of the medicinal plant diversity used by Algerian nomads are well-known plants of the Mediterranean ethnopharmacological heritage. CONCLUSION: This study highlights the importance of traditional medicine for Algerian nomad communities. This indigenous population has specific knowledge about plants from their steppe environment, but also shares a pool of knowledge with sedentary Algerian populations and Mediterranean people as a whole. Our research shows that a common North African and Mediterranean ethnobotanical heritage exists.

Correction to: Medicinal plants used by women in Mecca: urban, Muslim and gendered knowledge.

In the original publication [1] were the Arabic letters in Table 2 incorrect. The corrected version of Table 2 can be found as Additional file 1 in this Erratum.

Medicinal plants used by women in Mecca: urban, Muslim and gendered knowledge.

BACKGROUND: This study explores medicinal plant knowledge and use among Muslim women in the city of Mecca, Saudi Arabia. Ethnobotanical research in the region has focused on rural populations and male herbal healers in cities, and based on these few studies, it is suggested that medicinal plant knowledge may be eroding. Here, we document lay, female knowledge of medicinal plants in an urban centre, interpreting findings in the light of the growing field of urban ethnobotany and gendered knowledge and in an Islamic context. METHODS: Free-listing, structured and semi-structured interviews were used to document the extent of medicinal plant knowledge among 32 Meccan women. Vernacular names, modes of preparation and application, intended therapeutic use and emic toxicological remarks were recorded. Women were asked where they learnt about medicinal plants and if and when they preferred using medicinal plants over biomedical resources. Prior informed consent was always obtained. We compared the list of medicinal plants used by these Meccan women with medicinal plants previously documented in published literature. RESULTS: One hundred eighteen vernacular names were collected, corresponding to approximately 110 plants, including one algae. Of these, 95 were identified at the species level and 39 (41%) had not been previously cited in Saudi Arabian medicinal plant literature. Almost one half of the plants cited are food and flavouring plants. Meccan women interviewed learn about medicinal plants from their social network, mass media and written sources, and combine biomedical and medicinal plant health care. However, younger women more often prefer biomedical resources and learn from written sources and mass media. CONCLUSIONS: The fairly small number of interviews conducted in this study was sufficient to reveal the singular body of medicinal plant knowledge held by women in Mecca and applied to treat common ailments. Plant availability in local shops and markets and inclusion in religious texts seem to shape the botanical diversity used by the Meccan women interviewed, and the use of foods and spices medicinally could be a global feature of urban ethnobotany. Ethnobotanical knowledge among women in Islamic communities may be changing due to access to mass media and biomedicine. We recognise the lack of documentation of the diversity of medicinal plant knowledge in the Arabian Peninsula and an opportunity to better understand gendered urban and rural knowledge.

Treating infants with frigg: linking disease aetiologies, medicinal plant use and care-seeking behaviour in southern Morocco.

BACKGROUND: Although most Moroccans rely to some extent on traditional medicine, the practice of frigg to treat paediatric ailments by elderly women traditional healers known as ferraggat, has not yet been documented. We describe the role of these specialist healers, document the medicinal plants they use, and evaluate how and why their practice is changing. METHODS: Ethnomedicinal and ethnobotanical data were collected using semi-structured interviews and observations of medical encounters. Information was collected from traditional healers, namely ferraggat, patients, herbalists and public health professionals. Patients' and healers' narratives about traditional medicine were analysed and medicinal plant lists were compiled from healers and herbalists. Plants used were collected, vouchered and deposited in herbaria. RESULTS: Ferragat remain a key health resource to treat infant ailments in the rural High Atlas, because mothers believe only they can treat what are perceived to be illnesses with a supernatural cause. Ferragat possess baraka, or the gift of healing, and treat mainly three folk ailments, taqait, taumist and iqdi, which present symptoms similar to those of ear infections, tonsillitis and gastroenteritis. Seventy plant species were used to treat these ailments, but the emphasis on plants may be a recent substitute for treatments that used primarily wool and blood. This change in materia medica is a shift in the objects of cultural meaningfulness in response to the increasing influence of orthodox Islam and state-sponsored modernisation, including public healthcare and schooling. CONCLUSIONS: Religious and other sociocultural changes are impacting the ways in which ferraggat practice. Treatments based on no-longer accepted symbolic elements have been readily abandoned and substituted by licit remedies, namely medicinal plants, which play a legitimisation role for the practice of frigg. However, beliefs in supernatural ailment aetiologies, as well as lack or difficult access to biomedical alternatives, still underlie the need for specialist traditional healers.

Comprehensive dataset of the medicinal plants used by a Tashelhit speaking community in the High Atlas, Morocco.

This dataset describes medicinal plants used in a poorly studied area of Morocco: the High Atlas mountains, inhabited by Ishelhin people, the southern Moroccan Amazigh (Berber) ethnic group, "An ethnomedicinal survey of a Tashelhit-speaking community in the High Atlas, Morocco" (Teixidor-Toneu et al., 2016) [1]. It includes a comprehensive list of the plants used in the commune, as well as details on the plant voucher specimens collected and a glossary of Tashelhit terminology relevant to the study. To collect the data, semi-structured and structured interviews were carried out, as well as focus group discussions. Free prior informed consent was obtained for all interactions. A hundred and six adults were interviewed and 2084 use reports were collected; a hundred fifty-one vernacular names corresponding to 159 botanical species were found.

An ethnomedicinal survey of a Tashelhit-speaking community in the High Atlas, Morocco.

ETHNOPHARMACOLOGICAL RELEVANCE: Traditional knowledge about medicinal plants from a poorly studied region, the High Atlas in Morocco, is reported here for the first time; this permits consideration of efficacy and safety of current practises whilst highlighting species previously not known to have traditional medicinal use. AIM OF THE STUDY: Our study aims to document local medicinal plant knowledge among Tashelhit speaking communities through ethnobotanical survey, identifying preferred species and new medicinal plant citations and illuminating the relationship between emic and etic ailment classifications. MATERIALS AND METHODS: Ethnobotanical data were collected using standard methods and with prior informed consent obtained before all interactions, data were characterized using descriptive indices and medicinal plants and healing strategies relevant to local livelihoods were identified. RESULTS: 151 vernacular names corresponding to 159 botanical species were found to be used to treat 36 folk ailments grouped in 14 biomedical use categories. Thirty-five (22%) are new medicinal plant records in Morocco, and 26 described as used for the first time anywhere. Fidelity levels (FL) revealed low specificity in plant use, particularly for the most commonly reported plants. Most plants are used in mixtures. Plant use is driven by local concepts of disease, including "hot" and "cold" classification and beliefs in supernatural forces. CONCLUSION: Local medicinal plant knowledge is rich in the High Atlas, where local populations still rely on medicinal plants for healthcare. We found experimental evidence of safe and effective use of medicinal plants in the High Atlas; but we highlight the use of eight poisonous species.