Integrated pond aquaculture and regional identity: ethnobiology of the golden humped tench of Poirino highlands, Northwest Italy.

BACKGROUND: Social-ecological systems are based on particular species and on their direct and human-mediated interactions. The 'golden humped tench' or tinca gobba dorata, a variety of tench-Tinca tinca (L., 1758)-traditionally bred in artificial ponds called peschiere in Poirino highlands, northwest Italy, is one of such species. The aim of the study is to investigate the traditional farming of the golden humped tench, the associated knowledge, practices, and gastronomy, and to discuss the changes that the tench, the ponds, and their role in the local social-ecological system are going through. METHODS: The data analyzed were collected in different locations of Poirino highlands during May-September 2021. Fieldwork included semi-structured interviews (n = 23) with current and former tench farmers about the breeding and gastronomy of the tench and the management of the peschiere. The interviewees' selection occurred through an exponential non-discriminative snowball sampling, and interview transcripts were qualitatively analyzed through inductive thematic content analysis. RESULTS: The golden humped tench has been farmed for centuries in ponds used also to water livestock and to irrigate cultivated fields, and managed by every peasant household in the area. This integrated aquaculture system is underpinned by detailed knowledge on the peschiera ecosystem and on the tench life cycle and supports a gastronomic knowledge that is part of the local heritage. The ongoing process of gastronomic valorization of the tench is sustaining the role of the fish in locals' livelihoods and as a marker of regional identity, but it is also transforming tench farming, already threatened by livelihood change, pesticides, and invasive species, in controversial ways. CONCLUSIONS: We argue that ponds and tenches are core elements of the local social-ecological system, defining the cultural landscape and engendering a form of regional identity around them. Studying integrated aquaculture systems and associated knowledge and practices is relevant to design sustainable systems of food production and to address possibilities of conservation of biodiversity and livelihoods in aquatic environments.

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.

Expanding the reach: ethnobotanical knowledge and technological intensification in beekeeping among the Ogiek of the Mau Forest, Kenya.

BACKGROUND: Initiatives for beekeeping intensification across the tropics can foster production and income, but the changes triggered by the introduction of modern beehives might permeate traditional knowledge and practices in multiple ways, and as such should be investigated and understood. We conducted an ethnobotanical study in the Eastern part of the Mau Forest among Ogiek beekeepers who customarily practice forest beekeeping and who are involved in a project aimed at the modernization of their beekeeping activities. We aimed to document the beekeeping-associated ethnobotanical knowledge, exploring the relationships and complementarity between modern and traditional knowledge and practices. METHODS: Field research was carried out through semi-structured interviews with 30 Ogiek beekeepers and 10 additional stakeholders. We collected ethnobotanical data about plants used for beekeeping purposes, and ethnographic information on traditional and modern beekeeping systems. RESULTS: We report 66 plant species, distributed across 36 botanical families representing 58 genera, important as melliferous, for the construction and placing of hives, attracting bees, and harvesting and storing honey. Dombeya torrida (J.F.Gmel.) Bamps, Juniperus procera Hochst. ex Endl., and Podocarpus latifolius (Thunb.) R.Br. ex Mirb. are the species with the most mentions and the highest number of uses. Our study reveals that the Ogiek possess a detailed knowledge of the forest's flora, its importance and uses and that this knowledge underpins beekeeping practices. Under the influence of external actors, the Ogiek have progressively adopted modern versus traditional log hives and moved beekeeping out of the forest into open areas of pastures and crop fields. Beekeepers are also experimenting with combinations of practices borrowed from modern and traditional beekeeping systems, particularly in the field of hive construction and in the criteria to set up apiaries. CONCLUSIONS: The study indicates a complementarity and an incipient hybridization of traditional and modern beekeeping, in a way that suggests that modern beehives are instrumental in expanding the reach of beekeeping into deforested and cultivated areas. The study also points to the existence of a rift in the effects of beekeeping intensification on the livelihoods of the Ogiek and on their relationship with the forest. We argue that this intensification might be improving the former but weakening the latter, carrying the associated risk of erosion of traditional forest-based ethnobotanical knowledge.

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.

The role of Nucularia perrinii Batt. (Chenopodiaceae) in the camel-based Sahrawi social-ecological system.

BACKGROUND: Pastoral social-ecological systems (SESs) are adaptive and complex systems rooted in the extensive exploitation of forage plants for livestock-based livelihoods and culture. There are species and relations that are foundational to the existence of these SESs. Nucularia perrinii Batt. (Chenopodiaceae) is an endemic halophyte plant of central and western Sahara seldom cited in the scientific literature. The objective of this study was to investigate the role of this plant in the SES of the Sahrawi camel nomads of Western Sahara. METHODS: The data analyzed were collected in the Sahrawi refugee camps of Algeria and in Western Sahara between 2006 and 2010. Fieldwork included semi-structured (n = 38) and retrospective (n = 12) interviews with Sahrawi refugees, nomads, and camel owners about N. perrinii and associated topics (e.g. distribution, importance for camels, camel diseases, associated grazing practices, other forage plants, etc.). RESULTS: Askaf, as the Sahrawi call the plant, is crucial to camels' survival, providing salts and water even during dry spells. It holds a pivotal role in the Sahrawi culture, defining the geographical boundaries of the Sahrawi SES and relating the grazing territory with the taste it gives to camel milk, which support the inclusion of askaf as a main element of Sahrawi cultural identity. CONCLUSIONS: We argue that N. perrinii ties the ecology of the western Sahara desert with camel husbandry and associated livelihoods, and further with the culture and worldview of the Sahrawi nomads. We stress the keystone role that some forage plants may have in extensive pastoral SESs worldwide.

Piebald Camels.

Animal breeds are the diverse outcome of the thousands-year-long process of livestock domestication. Many of these breeds are piebald, resulting from the artificial selection by pastoralists of animals bearing a genetic condition known as leucism, and selected for their productive, behavioural, or aesthetical traits. Piebald dromedary camels have not been studied or discussed before, and their same existence is often overlooked. Based on fieldwork in Western Sahara, direct observations across Northern and East Africa and the Middle East, and a literature review, we address the morphological and behavioural traits, geographical distribution, taxonomy, and material and cultural importance of piebald (painted) camels. They are a hundreds-year-old camel breed used for caravans, as mounts, and for aesthetical and cultural reasons across Sudan, Niger, Mali, Mauritania, Western Sahara, and Morocco. While they are increasingly bred out of a pastoral context for tourism and entertainment in the Canary Islands, mainland Europe, and the USA, in part of their original African range, piebald camels are under threat due to wars, droughts, and demise of pastoral livelihoods. More research is needed about these 'beautiful and dignified' animals.

Ethnoveterinary of Sahrawi pastoralists of Western Sahara: camel diseases and remedies.

BACKGROUND: Pastoral populations around the world hold complex and detailed ethnoveterinary knowledge, essential for the survival of their herds and securing their livelihood. In recent decades, several studies have given attention to local veterinary remedies and practices and their validation, and to the local conceptualization of livestock diseases. Despite this, relatively little has been reported on indigenous knowledge of camel diseases (e.g., aetiological factors, epidemiological patterns, symptoms, prevention and treatments). This paper focuses on the traditional knowledge of camel diseases and their treatments among Sahrawi nomads, detailing how this knowledge is powerfully reflected on pastoral adaptation strategies to the ecological system of Western Sahara. METHODS: Between 2005 and 2010, freelisting exercise on camel diseases with 46 Sahrawi nomads and refugees, semi-structured interviews with 36 knowledgeable informants about camel diseases and associated treatments, and a voucher specimen collection of the plants and products cited were conducted in the territories administered by the Saharawi Arab Democratic Republic, Western Sahara. Analytical methods included standard ethnobiological, ethnobotanical and cultural consensus analyses. RESULTS: In total, 42 camel diseases were freelisted by informants, with four (i.e., mange, dermatomycosis, respiratory infections, and mastitis) found to be culturally highly salient. These four represent the most common veterinary conditions experienced by Sahrawi pastoralists. In addition, 42 plant species belonging to 22 botanical families (Hammada scoparia, Acacia tortilis, Zygophyllum gaetulum, Nucularia perrinii, and Panicum turgidum among the species most used) were listed as used in the treatment of these diseases, as well as about 30 remedies of animal (e.g., from camels, donkeys, and/or spiny-tailed lizards) and mineral origin, and of cauterizations. CONCLUSIONS: This study provides an overall picture of the most important camel diseases and remedies as reported by Sahrawi informants, detailing how the vast knowledge that the Sahrawi hold on the health and disease of their camels is constructed through contrasts between their customary nomadic land (and associated climate, soils, grazing and therapeutic resources) and the surrounding areas (and associated diseases), which are traditionally used only in cases of drought.

Eghindi among Sahrawi refugees of Western Sahara.

Eghindi is an illness built around a set of pathological states experienced by Sahrawi in the desert environment of Western Sahara. Its core symptoms are caused by osmotic imbalances related to salt consumption. In 1975, many Sahrawi were exiled into refugee camps, and they have since experienced radical sociocultural changes, which are reflected in changing explanatory models of eghindi. Older and conservative refugees, attached to traditional Sahrawi culture, have expanded its conceptualization to include new pathogenic factors, while younger and progressive refugees, acculturated with Western culture, began challenging its existence. Eghindi became embodied within a broader process of negotiation of Sahrawi cultural identity. Our findings provide a framework for thinking about the evolution of illness in response to displacement, and highlight that when explanatory models evolve, intracultural tensions can arise within a population.

'Everybody knows', but the rest of the world: the case of a caterpillar-borne reproductive loss syndrome in dromedary camels observed by Sahrawi pastoralists of Western Sahara.

BACKGROUND: The traditional knowledge of local communities throughout the world is a valuable source of novel ideas and information to science. In this study, the ethnoveterinary knowledge of Sahrawi pastoralists of Western Sahara has been used in order to put forward a scientific hypothesis regarding the competitive interactions between camels and caterpillars in the Sahara ecosystem. METHODS: Between 2005 and 2009, 44 semi-structured interviews were conducted with Sahrawi pastoralists in the territories administered by the Sahrawi Arab Democratic Republic, Western Sahara, using a snow-ball sampling design. RESULTS: Sahrawi pastoralists reported the existence of a caterpillar-borne reproductive loss syndrome, known locally as duda, affecting their camels. On the basis of Sahrawi knowledge about duda and of a thorough literature review, we built the hypothesis that: 1) caterpillars of the family Lasiocampidae (genera Lasiocampa, Psilogaster, or Streblote) have sudden and rare outbreaks on Acacia treetops in the Western Sahara ecosystem after heavy rainfall; 2) during these outbreaks, camels ingest the caterpillars while browsing; 3) as a consequence of this ingestion, pregnant camels have sudden abortions or give birth to weaklings. This hypothesis was supported by inductive reasoning built on circumstantiated evidence and analogical reasoning with similar syndromes reported in mares in the United States and Australia. CONCLUSIONS: The possible existence of a caterpillar-borne reproductive loss syndrome among camels has been reported for the first time, suggesting that such syndromes might be more widespread than what is currently known. Further research is warranted to validate the reported hypothesis. Finally, the importance of studying folk livestock diseases is reinforced in light of its usefulness in revealing as yet unknown biological phenomena that would deserve further investigation.

Healing war wounds and perfuming exile: the use of vegetal, animal, and mineral products for perfumes, cosmetics, and skin healing among Sahrawi refugees of Western Sahara.

BACKGROUND: Over the past decade, there has been growing interest within ethnobiology in the knowledge and practices of migrating people. Within this, scholars have given relatively less attention to displaced people and refugees: to the loss, maintenance, and adaptation of refugees' ethnobiological knowledge, and to its significance for refugees' wellbeing. This study focuses on cosmetics and remedies used to heal skin afflictions that are traditionally used by Sahrawi refugees displaced in South Western Algerian refugee camps. METHODS: The research methods included a structured survey carried out with 37 refugee households, semi-structured interviews with 77 refugees, 24 retrospective interviews with refugees and other knowledgeable informants, and a voucher specimen collection of the plants and products cited. RESULTS: We recorded the use of 55 plant species, nine animal species, and six mineral products used within the three main use categories discussed in this paper: 1) Remedies for health issues that are typical of the desert environment where the Sahrawi once lived as nomads and now live as refugees (e.g. eye afflictions); 2) Remedies for wounds that are influenced by the Sahrawi's recent history of guerrilla warfare; and 3) Cosmetics and products used for body care, decoration and perfuming (e.g. hair care, teeth cleansing, henna use) and for aromatizing the air inside of tents and which are widely used in everyday life and social practices. CONCLUSIONS: We discuss the changes that have occurred in the patterns of use and procurement of these products with exile and sedentarization in refugee camps, and conclude that refugees are not simply passive recipients of national and international aid, but rather struggle to maintain and recover their traditional ethnobiological practices in exile. Finally, we suggest further research into the ethnobiological practices and knowledge of displaced populations.

In search of the perfect aphrodisiac: parallel use of bitter tonics in West Africa and the Caribbean.

ETHNOPHARMACOLOGICAL RELEVANCE: Enslaved Africans in the Americas had to reinvent their medicinal flora in an unknown environment by adhering to plants that came with them, learning from Amerindians and Europeans, using their Old World knowledge and trial and error to find substitutes for their homeland herbs. This process has left few written records, and little research has been done on transatlantic plant use. We used the composition of aphrodisiac mixtures across the black Atlantic to discuss the adaptation of herbal medicine by African diaspora in the New World. Since Africans are considered relatively recent migrants in America, their healing flora is often said to consist largely of pantropical and cultivated species, with few native trees. Therefore, we expected Caribbean recipes to be dominated by taxa that occur in both continents, poor in forest species and rich in weeds and domesticated exotics. MATERIALS AND METHODS: To test this hypothesis, we compared botanical ingredients of 35 African and 117 Caribbean mixtures, using Dentrended Correspondence Analysis, Cluster Analysis, Indicator Species Analysis and Mann-Whitney U tests. RESULTS: Very few of the 324 ingredients were used on both continents. A slightly higher overlap on generic and family level showed that Africans did search for taxa that were botanically related to African ones, but largely selected new, unrelated plants with similar taste, appearance or pharmacological properties. Recipes from the forested Guianas contained more New World, wild and forest species than those from deforested Caribbean islands. We recorded few 'transatlantic genera' and weeds never dominated the recipes, so we rejected our hypothesis. CONCLUSIONS: The popularity of bitter tonics in the Caribbean suggests an African heritage, but the inclusion of Neotropical species and vernacular names of plants and mixtures indicate Amerindian and European influence. We show that enslaved Africans have reinvented their herbal medicine wherever they were put to work, using the knowledge and flora that was available to them with great creativity and flexibility. Our analysis reveals how transplanted humans adapt their traditional medical practises in a new environment.

Uses of medicinal plants by Haitian immigrants and their descendants in the Province of Camagüey, Cuba.

BACKGROUND: Haitian migrants played an important role shaping Cuban culture and traditional ethnobotanical knowledge. An ethnobotanical investigation was conducted to collect information on medicinal plant use by Haitian immigrants and their descendants in the Province of Camagüey, Cuba. METHODS: Information was obtained from semi-structured interviews with Haitian immigrants and their descendants, direct observations, and by reviewing reports of traditional Haitian medicine in the literature. RESULTS: Informants reported using 123 plant species belonging to 112 genera in 63 families. Haitian immigrants and their descendants mainly decoct or infuse aerial parts and ingest them, but medicinal baths are also relevant. Some 22 herbal mixtures are reported, including formulas for a preparation obtained using the fruit of Crescentia cujete. Cultural aspects related to traditional plant posology are addressed, as well as changes and adaptation of Haitian medicinal knowledge with emigration and integration over time. CONCLUSION: The rapid disappearance of Haitian migrants' traditional culture due to integration and urbanization suggests that unrecorded ethnomedicinal information may be lost forever. Given this, as well as the poor availability of ethnobotanical data relating to traditional Haitian medicine, there is an urgent need to record this knowledge.

Herbal mixtures in the traditional medicine of eastern Cuba.

Herbal mixtures in the traditional medicine of Eastern Cuba. Traditional herbal mixtures in Eastern Cuba are investigated through interviews with 130 knowledgeable people and traditional healers of the provinces of Santiago de Cuba and Guantánamo. One hundred seventy plant species and other products are used in 199 formulas, galones being the more complex. Cocos nucifera L. (Arecaceae), Bidens pilosa L. (Asteraceae), Cissus sicyoides L. (Vitaceae), Erythroxylum havanense Jacq. (Erythroxylaceae) and Stachytarpheta jamaicensis (L.) Vahl. (Verbenaceae) are the species most frequently cited. The ecological distribution of the taxa and cultural and anthropological aspects of mixtures are highlighted; particularly American and African influences that have shaped local knowledge about plant combinations are discussed.