Johan Turi's animal, mineral, vegetable cures and healing practices: an in-depth analysis of Sami (Saami) folk healing one hundred years ago

Traditional sports and games among the Sámi people in Northern Fennoscandia (Sápmi): an ethnobiological perspective

INTRODUCTION

Modern sports equipment is nowadays manufactured industrially according to globally accepted and standardized models, but traditionally tools for play and games were prepared from materials found in the local environment. The objective of this article is to investigate various aspects of Sámi local knowledge about organisms used for their material culture of traditional sports and games in northern Fennoscandia (Sápmi). What functions did the surrounding biota have in the production of equipment used in sports and games?

METHODS

A qualitative method was used; the ethnographic literature and travel narratives have been analyzed particularly for descriptions and notes on traditional games, toys, and sports.

RESULTS

Before the turn of the twentieth century, bats, balls, and skis were seldom produced in factories, but by children and adults who utilized available materials from the surrounding environment. The manufacture of tools for play and games was characterized by a rich creativity in the use of various biological and natural resources. A wide range of such resources is presented in this article, among them the bracket fungus Fomitopsis betulina, used for making balls, reindeer antlers utilized for lassoing contests, and pine bark painted with reindeer blood, prepared for playing cards. We also highlight how tools usually associated with means of transport could switch functions and serve playful and competitive purposes, such as skis made of compression pine or walking sticks of birch: The former were used in skiing races, and the latter appeared in fencing competitions.

CONCLUSION

The industrialization of the material culture of sports has been contributed to a loss of local knowledge and familiarity with locally available organic stuffs for producing equipment for play and games. By reconnecting with previous knowledge of traditional games, we discover a potentially new direction for modern sports and games, shifting from globalization to environmentalization. Such an environmentalization could permit the local environmental context define the content, meaning and structure of sports, and simultaneously enrich both sports and outdoor life.

Sámi traditional medicine: practices, usage, benefit, accessibility and relation to conventional medicine, a scoping review study

The Sámi Indigenous populations, who live in the arctic Sápmi area across four countries - Norway, Sweden, Finland and the Kola Peninsula of Russia - have practiced traditional medicine (TM) for millennia. However, today Sámi TM is unknown within the Swedish health care services (HCS). The aim of this study is to describe the nature and scope of research conducted on Sámi TM among the four Sápmi countries. This study covers peer-reviewed research published in the English language up to 8 April 2020. From 15 databases, 240 abstracts were identified, and 19 publications met the inclusion criteria for full review. Seventeen studies were conducted in Norway, one in Finland and one in Sweden, none in Russia. In northern Norway, Sámi TM is actively used by the local communities, and is claimed to be effective, but is not accessible within HCS. Holistic worldviews, including spirituality, prevail in Sámi TM from practitioners' selection criteria to health care practices to illness responsibilities. An integration of Sámi TM into HCS is clearly the desire of local communities. Comparisons were made between Sámi TM and conventional medicine on worldviews, on perspectives towards each other, and on integration. More studies are needed in Sweden, Finland and Russia.

Naukan ethnobotany in post-Soviet times: lost edibles and new medicinals

BACKGROUND

This study focuses on health-related plant use among speakers of the critically endangered Naukan language (Inuit-Yupik-Unangan family) in the Russian Far East. The Naukan people were forced, in 1958, under Soviet consolidation, to move from their original settlement on Cape Dezhnev, leading to significant changes in spiritual worldview, subsistence, social structure, and language proficiency in the years that followed. Here, we focus on changes that elders report in their edible, medicinal, and spiritual uses of local plant species since their childhood.

METHODS

The authors worked from 2014 to 2016 in the villages of Lavrentiya, Lorino, and Uelen, in the Chukotskiy district of the Chukotka autonomous region, directly adjacent to the Bering Strait. We conducted structured interviews, using an oral history approach, along with participant observation and collection of voucher specimens from the local arctic tundra. Those with Naukan names and uses represent 42 species in 25 families.

RESULTS

Participants reported a decrease of 13% in the number of edible species that people currently harvest, from what they recall harvesting in their youth. On the other hand, the number of local species considered to be medicinal has actually increased by 225%. Current and past Naukan medicinal practices diverge in some notable ways from those of neighboring societies on the Alaskan side of the Bering Strait. Most of the spiritual significance of local plants species is remembered by only a few elders.

CONCLUSIONS

Naukan elders explained the large increase in use of medicinal plants by noting that their original concept of medicine emphasized prevention and that illnesses were often assigned a spiritual rather than physical cause. Increased integration with ethnic Russians after moving from Naukan led to the adoption not only of new plant uses, but also of an entirely different, more naturalistic way of viewing illness and treatment.

The therapeutic use of the dog in Spain: a review from a historical and cross-cultural perspective of a change in the human-dog relationship

In Spain, studies about traditional knowledge related to biodiversity have focused on vascular plants. For this reason, our review concentrates on the identification and inventory of zootherapeutic resources, particularly those involving the dog (Canis lupus familiaris Linnaeus, 1758) throughout the twentieth century to the present. A qualitative systematic review in the fields of ethnomedicine, ethnozoology and folklore was made. Automated searches in the most important databases and digital libraries were performed. All related works were examined thoroughly and information was obtained from 55 documentary sources. We have listed a total of 63 remedies to treat and/or prevent 49 human illnesses and conditions. In 20 of the documented reports the whole animal was used and the use of pups was recommended in 12 cases. Saliva was the healing element in 10 remedies, and faeces were the therapeutic basis for nine, while bitch's milk was for seven of them. Skin, fur and meat were next in significance. Currently, healing remedies based on the use of the dog are not part of Spanish ethnomedicine and considering them so would be ahistorical. Indeed, the custom of allowing a dog to lick one's wounds to assist in their healing and cicatrisation has survived in only a few groups of people. However, we can state that the ethnomedical use of the dog exists and has been transferred to "animal-assisted therapy".

From economic survival to recreation: contemporary uses of wild food and medicine in rural Sweden, Ukraine and NW Russia

BACKGROUND

There are many ethnobotanical studies on the use of wild plants and mushrooms for food and medicinal treatment in Europe. However, there is a lack of comparative ethnobotanical research on the role of non-wood forest products (NWFPs) as wild food and medicine in local livelihoods in countries with different socio-economic conditions. The aim of this study was to compare the present use of wild food and medicine in three places representing different stages of socio-economic development in Europe. Specifically we explore which plant and fungi species people use for food and medicine in three selected rural regions of Sweden, Ukraine and the Russian Federation.

METHODS

We studied the current use of NWFPs for food and medicine in three rural areas that represent a gradient in economic development (as indicated by the World Bank), i.e., Småland high plain (south Sweden), Roztochya (western Ukraine), and Kortkeros (Komi Republic in North West Russia). All areas were characterised by (a) predominating rural residency, (b) high forest coverage, and (c) free access to NWFPs. A total of 205 in-depth semi-structured interviews were conducted with local residents in the three study areas. The collected NWFPs data included (1) the species that are used; (2) the amount harvested, (3) uses and practices (4) changes over time, (5) sources of knowledge regarding the use of NWFPs as wild food and medicine and (6) traditional recipes.

RESULTS

In Sweden 11 species of wild plant and fungi species were used as food, and no plant species were used for medicinal purposes. In Ukraine the present use of NWFPs included 26 wild foods and 60 medicinal species, while in Russia 36 food and 44 medicinal species were reported.

CONCLUSIONS

In the economically less developed rural areas of Ukraine and Russia, the use of NWFPs continues to be an important part of livelihoods, both as a source of income and for domestic use as food and medicine. In Sweden the collection of wild food has become mainly a recreational activity and the use of medicinal plants is no longer prevalent among our respondents. This leads us to suggest that the consumption of wild food and medicine is influenced by the socio-economic situation in a country.