Common sense: folk wisdom that ethnobiological and ethnomedical research cannot afford to ignore

Synodic lunar phases and suicide: based on 2605 suicides over 23 years, a full moon peak is apparent in premenopausal women from northern Finland

Suicide data for this study were available for the period of March 1988 to June 2011, and involved 2111 male and 494 female victims from the Finnish province of Oulu. Data for lunar phases during that period were categorised into three groups: new moon (<25% visible), full moon (>75% visible) and other times with values in between. Seasonal effects were controlled with definitions for winter (Nov, Dec, Jan), spring (Feb, Mar, Apr), summer (May, June, July), and autumn (Aug, Sep, Oct). Suicide occurrences during different lunar phases were compared with their expected distribution using multinomial tests with all tests being two-tailed. Statistical significance was set at p < 0.05. No correlation between suicides and moon phase in any of the four seasons was apparent for male victims, but in winter for women it was (p = 0.001). Further analysis of the data revealed that the full moon association was statistically significant only for premenopausal women, defined as female victims younger than 45 years of age. To explain this unexpected finding a number of factors were considered, e.g., the darkness of a northern Finnish winter with increases of SAD and depression especially in premenopausal women, the influence of the lunar periodicity on the menstrual cycle, and cosmogeophysical effects on the humoral and autonomous nervous system.

Entomotherapy: a study of medicinal insects of seven ethnic groups in Nagaland, North-East India

BACKGROUND

The ethnic communities in Nagaland have kept a close relationship with nature since time immemorial and have traditionally used different kinds of insects and their products as folk medicine to treat a variety of human ills and diseases. The present study was conducted to record the entomotherapeutic practices of seven different ethnic groups of Nagaland.

METHOD

Documentation is based on semi-structured questionnaires and group discussions with a total of 370 informants. The data collected were analysed using fidelity level (FL) and informant consensus factor (ICF).

RESULTS

Fifty species of medicinal insects belonging to 28 families and 11 orders were identified in connection with treatments of at least 50 human ailments, of which the most frequently cited were coughs, gastritis, rheumatoid arthritis, stomach ache and wound healing. Mylabris sp. showed the highest fidelity level (FL) of 100% for its therapeutic property as a dermatologic agent, while the informant consensus factor (ICF) ranged from 0.66 to 1.00. The use of medicinal insects varies amongst the seven ethnic groups, suggesting that differences in cultures and geographic location can lead to the selection of specific insect species for specific medicinal purposes. The largest number of insect species appear to be used for treating gastrointestinal, dermatological and respiratory diseases.

CONCLUSION

The list of medicinal insect species, many of which are reported for the first time in the present study, suggests the presence of a considerable diversity of therapeutically important insect species in the region and elaborate folk medicinal knowledge of the local ethnic groups. This knowledge of insects not just as a food, but also as therapy is passed down verbally from generation to generation, but is in danger of being lost if not documented in a systematic way. Having stood the test of time, traditional folk medicinal knowledge and its contribution through entomotherapy should not be regarded as useless as it has the potential to lead to the development of novel drugs and treatment methods.

Tangsa and Wancho of North-East India Use Animals not only as Food and Medicine but also as Additional Cultural Attributes

Cultural and ritual uses of animals beyond those for food and medicine should not be dismissed if we wish to understand the pressure that wildlife is under. We documented such uses for the Tangsa and Wancho tribals of Eastern Arunachal Pradesh (India). Group discussions with assembled members of 10 accessible villages in each of the tribal areas were carried out in 2015 and 2016. Vernacular names of culturally important species were noted and details of hunting practices were recorded. The different uses of animals and their parts during rituals and festivals and their significance in decorations and adornments, in supernatural beliefs and in connection with tribal folklore (stories) are documented. Folklore helps us understand why some species are hunted and consumed while others for no apparent reason are killed or simply ignored. Similarities as well as differences between the two tribes were recorded and possible reasons for the differences are given. The roles that the government as well as the tribal leaders play to halt or slow down the erosion and gradual disappearance of traditions that define the two cultures without losing already rare and endangered species are highlighted.

Traditional knowledge of invertebrates used for medicine and magical-religious purposes by traditional healers and indigenous populations in the Plateau Department, Republic of Benin

BACKGROUND

Since ancient times, invertebrates have played an important role in the traditional medicine in many parts of the world. In south-eastern Benin, more specifically in the Plateau Department, invertebrates are widely used in folk medicine. However, studies on their therapeutic use has been neglected and their magical-religious purposes are poorly understood. The present study aims to document traditional knowledge related to the use of invertebrates for medicinal and magical-religious purposes by traditional healers and indigenous people of Plateau Department.

METHODS

An ethno-sociological survey was conducted with 145 informants (80 traditional healers, 12 merchants of medicinal animals and 53 households) belonging to six ethnic groups, in 20 villages located in Plateau of Benin. Data were collected through the participatory rural appraisal method involving individual interviews and direct observations with semi-structured questionnaires. The collected data regarding various medicinal and magical-religious uses of invertebrates were analysed through informant consensus factor (ICF), use value (UV) and, fidelity level (FL).

RESULTS

A total of 20 families and 38 species of invertebrates, distributed among 6 taxonomic categories, were found to be used to treat 50 different ailments. Insects occupied 64.7% of the total invertebrates listed. The African earthworm Eudrilus eugeniae K. and African giant snail Achatina achatina L. had the highest use values. The highest ICF value (1.0) was cited for diseases of the blood or blood-forming organs. A principal component analysis (PCA) revealed the influence of ethnic groups in the diseases treated with invertebrates. The highest FL (100%) was recorded for 12 invertebrate species treating various ailments. Most of invertebrate-based remedies were associated with plant species. The mode of administration was mainly oral and topical. Most of the invertebrate drugs were traditionally collected in nature or imported, mainly from Nigeria. In addition, 7 magical-religious practices are documented.

CONCLUSIONS

Our results reveal that several invertebrate species play an important role in healing practices and magical-religious rituals in the Plateau Department. We suggest further studies to confirm the presence of any bioactive compounds on invertebrate species use in traditional medicine. In addition, this study highlights the need for ecological investigations of these species, in order to develop strategies for their conservation and sustainable use.

Hypothesis: Folklore perpetuated expression of moon-associated bipolar disorders in anecdotally exaggerated werewolf guise

We hypothesize that Moon-associated signals, recently linked to rapid cycling bipolar disorder, may have triggered extremely rare instances of extreme manic and aggressive behaviour that may be compatible with the folklore of the werewolf. Very limited literature on instances of clinical lycanthropy or violent/manic/madness behaviour in association with the Moon may be due to very rare lycanthropic psychosis and not knowing which signal(s) could determine Moon-mood associations. Mechanistically, lunar effects related to bipolar disorder, mood changes, and psychosis could involve either, or a combination, of the following: (i) some as of yet non-measurable signal or undefined geoelectric/geomagnetic receptor or higher sensitivity in some humans, (ii) Moonlight affecting sleep and/or circadian rhythm, (iii) perinatal imprinting of susceptibility, (iv) lunar-periodic growth, and subsequent consumption, of or exposure to psychotropic agents. Importantly, remarkable recent studies (2018) suggest that links between some Moon cycles and bipolar disorder are conceivable. Further observations suggest a role for periodic changes in lunar distances in combination with the Earth and Sun positions. Targeted research could use insight from astrophysicists. If causal links between Moon signals and mood were corroborated, sufferers may benefit from improved disease understanding. Herein, we systematically review the literature and synthesize the evidence for and against the hypothesis. The werewolf myth could become another instance of folklore popularizing biological variation worthy of investigation such as the book characters created by the psychiatrist Hoffmann in 1845 as a Christmas present for his son; namely, 'Struwelpeter' and 'Zappel-Philipp' (shock-headed Peter and fidgety-Philipp): Their conspicuous characteristics have since been linked to genetic uncombable hair syndrome and ADHD, respectively. Overall, rather than dismissing (seemingly) trivial and uncertain concepts as 'just folklore', scientists should grapple with the roots, causes, and significance of traditions and tales, including the werewolf legend.

Therapeutic arthropods and other, largely terrestrial, folk-medicinally important invertebrates: a comparative survey and review

Traditional healing methods involving hundreds of insect and other invertebrate species are reviewed. Some of the uses are based on the tenet of "similia similibus" (let likes be cured by likes), but not all non-conventional health promoting practices should be dismissed as superstition or wishful thinking, for they have stood the test of time. Two questions are addressed: how can totally different organ systems in a human possibly benefit from extracts, potions, powders, secretions, ashes, etc. of a single species and how can different target organs, e.g. bronchi, lungs, the urinary bladder, kidneys, etc. apparently respond to a range of taxonomically not even closely related species? Even though therapeutically used invertebrates are generally small, they nevertheless possess organs for specific functions, e.g. digestion, gas exchange, reproduction. They have a nervous system, endocrine glands, a heart and muscle tissue and they contain a multitude of different molecules like metabolites, enzymes, hormones, neurotransmitters, secretions, etc. that have come under increased scientific scrutiny for pharmacological properties. Bearing that in mind it seems likely that a single species prepared and used in different ways could have a multitude of uses. But how, for example, can there be remedies for breathing and other problems, involving earthworms, molluscs, termites, beetles, cockroaches, bugs, and dragonflies? Since invertebrates themselves can suffer from infections and cancers, common defence reactions are likely to have evolved in all invertebrates, which is why it would be far more surprising to find that each species had evolved its own unique disease fighting system. To obtain a more comprehensive picture, however, we still need information on folk medicinal uses of insects and other invertebrates from a wider range of regions and ethnic groups, but this task is hampered by western-based medicines becoming increasingly dominant and traditional healers being unable and sometimes even unwilling to transmit their knowledge to the younger generation. However, collecting and uncontrolled uses of therapeutic invertebrates can put undue pressure on certain highly sought after species and this is something that has to be borne in mind as well.

Engaging indigenous and academic knowledge on bees in the Amazon: implications for environmental management and transdisciplinary research

BACKGROUND

This paper contributes to the development of theoretical and methodological approaches that aim to engage indigenous, technical and academic knowledge for environmental management. We present an exploratory analysis of a transdisciplinary project carried out to identify and contrast indigenous and academic perspectives on the relationship between the Africanized honey bee and stingless bee species in the Brazilian Amazon. The project was developed by practitioners and researchers of the Instituto Socioambiental (ISA, a Brazilian NGO), responding to a concern raised by a funding agency, regarding the potential impact of apiculture development by indigenous peoples, on the diversity of stingless bee species in the Xingu Park, southern Brazilian Amazon. Research and educational activities were carried out among four indigenous peoples: Kawaiwete or Kaiabi, Yudja or Juruna, Kīsêdjê or Suyá and Ikpeng or Txicão.

METHODS

A constructivist qualitative approach was developed, which included academic literature review, conduction of semi-structured interviews with elders and leaders, community focus groups, field walks and workshops in schools in four villages. Semi-structured interviews and on-line surveys were carried out among academic experts and practitioners.

RESULTS

We found that in both indigenous and scientific perspectives, diversity is a key aspect in keeping exotic and native species in balance and thus avoiding heightened competition and extinction. The Africanized honey bee was compared to the non-indigenous westerners who colonized the Americas, with whom indigenous peoples had to learn to coexist. We identify challenges and opportunities for engagement of indigenous and scientific knowledge for research and management of bee species in the Amazon. A combination of small-scale apiculture and meliponiculture is viewed as an approach that might help to maintain biological and cultural diversity in Amazonian landscapes.

CONCLUSION

The articulation of knowledge from non-indigenous practitioners and researchers with that of indigenous peoples might inform sustainable management practices that are, at the same time, respectful of indigenous perspectives and intellectual property rights. However, there are ontological, epistemological, political and financial barriers and constraints that need to be addressed in transdisciplinary research projects inter-relating academic, technical and indigenous knowledge systems for environmental management.