Gender differences in traditional knowledge of useful plants in a Brazilian community

Blood purification practices: Some ethnopharmacological insight from a rural community in KwaZulu-Natal, South Africa

ETHNOPHARMACOLOGICAL RELEVANCE

Blood purification practices, also referred to as blood cleansing or detoxification, is an ancient concept which is widespread within African traditional medicine. There is, however, limited consolidated information about the selection of plant species, the purpose of use and how the preparation is made. An in-depth examination of how regional communities use medicinal plants for blood purification is needed to better understand this ethnopharmacological practice.

AIM OF THE STUDY

To gather knowledge on the traditional use of medicinal plants used for the purpose of blood purification by laypersons in northern Maputaland, KwaZulu-Natal, South Africa.

METHODS

An ethnobotanical survey was conducted on medicinal plants used in the rural areas of northern Maputaland for blood purification. Interviews were conducted in 55 homesteads, where the most knowledgeable participant per household was interviewed using structured questionnaires. Information collected included knowledge of the concept of blood purification, purpose for medicating, plant selection, and mode of preparation. The most important species and families were identified through indices.

RESULTS

Sixty-four plant species from 35 families were recorded as blood purifiers for the treatment of ailments linked to the need for blood purification. Terminalia sericea Burch. ex DC. was the most used plant species (mentioned by 39% of the people interviewed). The conditions that were mostly associated with blood purification were skin complaints, gastro-intestinal disorders, and overall improvement of general health. Blood purification is also commonly used for non-medical purposes such as granting good luck or as a love charm. Six new plant species and five new Zulu vernacular names had not previously been documented for blood purification.

CONCLUSION

The frequently mentioned use of medicinal plants for blood purification by the rural community of northern Maputaland clearly emphasises the importance of this cultural practice. There is no doubt that when examining African traditional medicine, holistic terms such as "blood cleansing" cannot be ignored. Future studies may provide a better understanding of this often misunderstood and undocumented practice.

Influence of socio-demographic factors on medicinal plant knowledge among three selected ethnic groups in south-central Ethiopia

BACKGROUND

The influence of socio-demographic variables was widely explored to evaluate their impact on indigenous and local ethnobotanical knowledge. However, the studies conducted in Ethiopia mainly focused on rural areas. They were limited to exploring and documenting ethnobotanical knowledge and the associated impacts of socio-demographic variables in rural-urban interface areas among ethnic groups. Hence, this study aimed to document plant-based indigenous and local ethnomedicinal knowledge and the associated impacts of socio-demographic variables among selected three ethnic groups in south-central Ethiopia.

METHODS

Ethnobotanical data were collected using semi-structured interviews with 189 key informants, floristic species inventories, and field observations. Quantitative approaches were used to evaluate the use values (UV) of the most important medicinal plants, the informant consensus factor (ICF), fidelity level (FL), relative popularity level (RPL), and rank-order priority (ROP). Statistical tests were applied to evaluate the influences of socio-demographic factors and associations between variables on local ethnobotanical knowledge across ethnic groups in different informant categories.

RESULTS

Statistical analysis revealed significant differences (p < 0.05) in the mean number of medicinal plants reported among age categories. There was also a positive association between the respondent's age and plant knowledge acquisition. Croton macrostachyus Hochst. ex Delile, Albizia gummifera C.A.Sm., Zingiber officinale Roscoe, Aloe macrocarpa Tod., Gymnanthemum amygdalinum (Delile) Sch.Bip., Calpurnia aurea (Aiton) Benth, and Allium sativum L. had the highest use values among ethnic groups. The highest informant consensus factor values were recorded for circulatory system disorders (0.68) followed by febrile illness and reproductive organ complications (0.66 each) across the three studied ethnic groups. The highest FL, RPL, and ROP values were noted for Lactuca inermis Forssk., Moringa stenopetala (Baker f.) Cufod., Withania somnifera (L.) Dunal, Allium sativum L., Citrus limon (L.) Osbeck, Ricinus communis L., Schinus molle L., Antiaris toxicaria (J.F.Gmel.) Lesch., Brucea antidysenterica J.F.Mill., Echinops kebericho Mesfin, Ocimum jamesii Sebald, Afrocarpus falcatus (Thunb.) C.N.Page, Searsia natalensis (Bernh. ex Krauss) F.A.Barkley, and Ricinus communis L. across ethnic groups in the study areas, which showed the conformity of knowledge on species curing potential and their prevalent uses.

CONCLUSION

The study revealed that the ethnic groups of Gedeo, Oromo, and Sidama have considerable indigenous and local ethnobotanical knowledge practices. Statistical analysis shown high variation in the acquisition of local ethnobotanical knowledge among age groups, which boosted our understanding of the effects of socio-demographic factors on the local ethnobotanical knowledge dynamics. Thus, this finding advocates for efforts to repair the observed generation gap via continued professional support and educating local communities to preserve traditional knowledge and practices through systematic documentation.

The sustainable use of diverse plants accustomed by different ethnic groups in Sibi District, Balochistan, Pakistan

The present study was conducted to analyze the utilization of medicinal plants (traditional as well as cultivated) and there recipes accustomed by different ethnic groups of Sibi District (SD), Balochistan, Pakistan. The study was carried out between 2018 and 2021 by using semi-structured and open-ended questionnaire.. The randomly selected methods applied for this study were mainly based on household surveys walk through and interview with indigenous communityage 40 to 80, a total of 75 plants, belonging to 63 genera and distributed among 33 plant families were recorded. The dominant Plant families were the Fabaceae (12%) of all studied taxa, followed by the Amaranthaceae (7%), Asteraceae (6%), Cucurbitaceae, Solanaceae, Poaceae (4% each), Rhamnaceae and Zygophyllaceae (3%). Thirty traditional Food Recipes (TFR) and Traditional Medicinal Recipes (TMR) were novel being first time reported from SD., which are utilized by the local communities in their daily routine. These ethnic TFR and TMR have a tremendous role in preservation and sustainable use of traditional food habits and culture. It was also documented that along with cultivated, the wild edible and medicinal plant preparations play a significant role in in the economic potential and primary health care system of the local communities. The study recommends the specific measures, such as small industries, improved export means, tourism and educational activities, to protect the traditional knowledge and biocultural heritage of the region before its erosion.

Sweet Basil between the Soul and the Table-Transformation of Traditional Knowledge on Ocimum basilicum L. in Bulgaria

The study tracks the utilization of Ocimum basilicum L. (sweet basil)-a garden plant popular for its ritual and ornamental value in the past, that is currently applied in various forms and ways as medicine, food, insect repellent, etc.-in Bulgaria. Previous data for Bulgarian rural home gardens showed a significant number of preserved local landraces; however, it remained unclear how people perceive the large varietal diversity of this species and how the traditions related to its use are preserved. We combined a literature review on the cultural value of sweet basil and the breeding of local genetic resources with an online questionnaire, directed to adult laypeople, that sought to access different aspects of past (recalled) and present use and related knowledge. The identification skills of the participants were tested using images of local plant landraces and foreign varieties. Responses from 220 participants showed that potted "Genovese"-type individual was most frequently identified as sweet basil (89.9%), followed by two examples of local landraces in flower. Participants who grow sweet basil or used it in more varied ways had significantly better identification skills. Ocimum basilicum was most frequently reported as food, while ritual/symbolic use was preserved while devalued during the Communism regime (1945-1989). Food and religious uses were negatively associated in the past, but presently, the tendency is completely reversed. Preferences for the informal exchange of seeds and seed-saving practices were discussed.

An ethnomedicinal study in tulo district, west hararghe zone, oromia region, Ethiopia

Traditional medicinal plants used by local Oromo people of Tulo District in west Hararghe, Ethiopia, were investigated before people's medicinal knowledge vanishes. Data on medicinal plants and demography were obtained between November 2019 and October 2020 through semi-structured interviews, group discussion and direct guided onsite observation to elicit information from 376 non-traditional and 20 traditional medicine practitioners. Ethnobotanical indices including informant consensus factor (ICF), preference ranking (PR), fidelity level (FL), relative frequency of citation (RFG) and cultural importance (CI) were employed for the data analysis. Moreover; descriptive statistics, t-test, analysis of variance and linear regression were used to reveal the effects of socio-demographic factors on respondents' traditional medicinal knowledge. Totally 104 plants distributed among 98 genera and 55 families were enumerated for the treatment of 60 illnesses. Seventy-seven of these medicinal plants serve to treat human ailments, whereas 11 and 16 of them were used for livestock and for both, respectively. Asteraceae and Lamiaceae were species rich families. Leaves were the most frequently (41.53%) reported structures for the preparation of remedies. Crushing was the principal approach (34.50%) of remedy preparation. Oral administration was frequently (66.08%) used route of application. The highest ICF was observed for swelling and hemorrhoid (0.90) category. Metabolic and degenerative as well as other ailment categories had the least ICF values. About 66% of medicinal plants had FL value of 100%. In PR, G. abyssinica was ranked first to treat cough. RFC values varied from 0.03 to 0.18 with the highest record for Salvia nilotica (0.18) followed by Lepidium sativum, Rydingia integrifolia and Nigella sativa each with 0.16; Euphorbia abyssinica and Asplenium monanthes each with 0.15. Extensive use of land for agricultural purpose was key threat to medicinal plant of Tulo District. All the tested socio-demographic features except religion significantly (P < 0.05) affected the traditional knowledge on medicinal plants possessed by the study population. The results of this study reveals that the people of Tulo District rely on traditional medicine of plant origin, and their indigenous knowledge is instrumental to exploit the most potential plants for further validation. Therefore, the medicinal plant species wealth of the study site and the associated indigenous knowledge need to be preserved.

The traditional use of wild edible plants in pastoral and agro-pastoral communities of Mieso District, eastern Ethiopia

BACKGROUND

The populations in Ethiopia have developed their indigenous knowledge to use, manage and conserve wild edible plants (WEPs). In the eastern part of Ethiopia, wild edible plants are used as a means of survival during times of food shortage and as dietary supplements. Documenting the traditional and cultural use of wild food plants is a vital step in obtaining baseline data for investigating nutritional values and possible side effects, preserving indigenous knowledge, and ultimately interesting in wild edible plant conservation. However, their significance, management and utilization have not been documented in Mieso District. Therefore, this study aimed to provide documentation of wild edible plant use associated with ethnobotanical knowledge in Mieso District, eastern Ethiopia.

METHODS

An ethnobotanical study of wild edible plant species was conducted from March 2021 to May 2022. A total of 120 (72 males and 48 females) informants were selected using the snowball method. Data collection methods, including semistructured interviews, direct observation and field walks were used. Data were analysed using descriptive statistics, including independent sample t test and analysis of variance (ANOVA). We calculated use values (UVs) to analyse the relative cultural importance of each plant species.

RESULTS

A total of 41 wild edible plant species belonging to 33 genera in 21 families were documented to be used as food sources both during times of food shortage and as dietary supplements. Family Malvaceae was best-represented with 6 species, followed by Fabaceae and Rhamnaceae (4 species each). The dominant growth form (habit) was shrubs (30 species), followed by trees (11 species). The most widely used plant parts were fruits (covering 39 species, 95%). The largest number (23 species) was collected from forest habitats only, followed by both village and forest habitats (8 species). The majority of wild edible plants (28 species or 68%) were consumed only during famine or in the time of food shortage followed by supplementing staple foods (9 species or 22%). Wild edible plants in Mieso are used for multiple other uses, including for fodder, fuel, medicine, construction, cosmetics and bee keeping. Twenty-three species were mentioned for fodder use, followed by fuel purpose (21 species) and medicinal value (13 species). The species that had the highest use values were Flacourtia indica (Burm.f.) Merr. (1.4), Carissa spinarum L. (1.1), Ziziphus spina-christi (L.) Desf. (0.6), Grewia villosa Willd. (0.5), Cordia monoica Roxb. (0.3) and Opuntia ficus-indica (L.) Mill. (L.) (0.2). Most WEPs were collected from March to May (Badheysa) (33 species). The highest mentioned wild edible plant sold in the market was F. indica (Burm.f.) Merr. mentioned by 20 informants, followed by Z. spina-christi (L.) Desf. (14).

CONCLUSION

The people in Mieso use wild plants as supplementary food to cultivated crops, during famine, and many could be utilized for day-to-day human consumption. Some plants in the district provide cash income for local people. However, deforestation (54%), drought (22%) and agricultural expansion (12%) were the highest threats to wild plants in Mieso District. Hence, on-site and off-site conservation would help protect wild plant resources in Mieso, eastern Ethiopia.