Transdisciplinary science and the importance of Indigenous knowledge

As we move ever closer to the brink of global environmental collapse, it is vital that we work collaboratively and collectively as global, national, and local communities to design multiscale change. Protecting future generations and reversing (or substantively slowing) the current trends require rapid sustainable progress at the required scale. It is more urgent than ever that we understand and more fully realize the power of transdisciplinary (Td) research to support sustainable practice. A defining factor of Td is the focus on collaboration and codesign and the extent that participation and attention to local context is integral to the knowledge building. Specifically, there is greater ability for community knowledge, values, and aspirations to influence and shape research inquiries to effect meaningful change in real-world decision-making and outcomes. Business-as-usual (BAU) approaches that perpetuate unequal knowledge sharing and dismiss other forms of knowledge beyond traditional science no longer suffice. Transdisciplinary approaches seek to achieve and support sustainable change, but the extent of transformation required to meet ecological protection and regenerative sustainability requires very different operating models for knowing and doing science than the limited traditions of positivist science. However, these powerful defaults and operating paradigms are more deeply ingrained than we might realize, and so challenges persist. This article illustrates how Td science differs from typical research paradigms, particularly in terms of the underlying epistemology; the focus on knowledge and/or power; attention to boundaries and scope; and the degree to which local knowledge, context, and community participation underpin the research process. Active conversations are required to better identify and overcome fundamental challenges for science and Td research approaches to support the necessary transformational change. Importantly, we suggest that Indigenous partnerships, knowledge, and values are vital in achieving the potential of Td research to provide transformational interventions to address complex social and environmental issues such as pollution. Integr Environ Assess Manag 2024;20:805-816. © 2023 SETAC.

Traditional lore on the healing effects of therapeutic plants used by the local communities around Simien Mountains National Park, northwestern Ethiopia

BACKGROUND

Simien Mountain National Park is a world heritage site with spectacular landscapes and rich in floral diversity. Exploring the plethora of conventional wisdom regarding therapeutic flora for sustainable use and drug development is a timely endeavor. Thus, the present study was aimed at investigating therapeutic plant uses and conservation practices by the local communities dwelling in the vicinity of the Park.

METHODS

Eighty randomly selected general informants and 20 purposefully selected key informants were used to collect the traditional lore from 10 purposefully selected kebeles that border the Park. Data were collected using face-to-face interviews, guided field walks, group discussions and market surveys. Descriptive statistics were used to analyze the basic information collected from the informants. An independent sample t test was computed to compare the knowledge variations among different informant groups. Clustering and ranking techniques were employed to validate traditional wisdom of informants.

RESULTS

Significant differences in traditional wisdom (P < 0.05) were observed only between general and key informants. Hundred thirteen therapeutic plant species belonging to 56 families were recorded. Asteraceae was the most species-rich family (10%). The majority of therapeutic species were collected from the wild (77%). Herbs and roots were the most preferred habit (47%) and plant parts (37%) for remedy preparation, respectively. Pounding was the most common preparation method (50.1%). The most frequently practiced route of administration was the oral route (48.1%). The highest Informant Consensus Factor (ICF) value (84%) was recorded for respiratory and febrile illnesses. Rumex nepalensis was the most preferred for the treatment of wounds, and Olea europaea subsp cuspidata was the first-ranked multipurpose plant.

CONCLUSION

The Park is rich in therapeutic species serving as a refuge for many endemic and endangered species associated with the local community rich medicinal traditional lore. Erosion of therapeutic plants, verbal transfer of the traditional wisdom and young generation negligence in acquiring traditional lore led to the deterioration of the long tradition of using therapeutic plants for health care. Endangered multipurpose therapeutic plants like Echinops kebericho should get conservation priority. Therapeutic plants with the highest ICF and fidelity level could be candidates for drug development.

Ethnobotanical study and vulnerability of medicinal plants used against the symptoms of COVID-19 in the Lomié subdivision, East Region of Cameroon

Science has advanced to the point that traditional medicine is now a useful instrument for treating a wide range of human ailments. Indigenous peoples and local communities (IPLCs) do not, however, have access to the contemporary healthcare system. As a result, they turn to biological resources, which are the only readily available and accessible means of treating diseases like COVID-19 and flu outbreaks. In response to worldwide illnesses, this study aligns with the perspectives of traditional knowledge of biological resources, particularly therapeutic plants. Therefore, this study was aimed to document the use of the potential of medicinal plants by IPLCs in the Lomié subdivision to manage COVID-19 symptoms. In four villages in the Lomié subdivision Ekom, Payo, Eschiambor, and Kongo, ethnobotanical surveys, including semi-structured interviews on traditional usage of plants against Covid-19 symptoms, were carried out with 80 participants in order to meet all of the study specific objectives. For every species, a vulnerability index was established in order to evaluate the species fragility. To analyze the data, both descriptive and inferential statistics were applied. The findings show that the respondents are well aware of the symptoms of the COVID-19 and that gave them the ability to provide timely and efficient responses. The survey identified 43 species from 39 genera grouped in 28 families were used to treat COVID-19 symptoms, with bark being the most commonly used plant part (43.8%). Decoction was the most frequently used method of preparation (50%), and oral administration was the main route of administration (56.3%). Most of the plant species were harvested from secondary forests (44.2%), of which trees formed 48.8%. A total of 30 species were recorded to be vulnerable, with Entandrophragma cylindricum (Sprague) Sprague, Milicia excelsa (Welw.) Benth, Myrianthus arboreus P. Beauv., and Trichoscypha aborea (A. Chev.) A. Chev being the most vulnerable, with vulnerability index of 2.4. The results showed a strong non-causal relationship between vulnerability and the continuous and discontinuous explanatory parameters. The susceptibility of medicinal plants used to treat COVID-19 symptoms and the explanatory parameters had a statistically significant causal association, according to the binomial logistic regression model. In light of novel diseases like COVID-19, this study finds that traditional knowledge of medicinal plants is still widely held, especially among the indigenous and local population. It can also be very beneficial in the development of new medications for a variety of illnesses.

Genomic analysis supports Cape Lion population connectivity prior to colonial eradication and extinction

Cape lions (Panthera leo melanochaitus) formerly ranged throughout the grassland plains of the "Cape Flats" in what is today known as the Western Cape Province, South Africa. Cape lions were likely eradicated because of overhunting and habitat loss after European colonization. European naturalists originally described Cape lions as "black-maned lions" and claimed that they were phenotypically distinct. However, other depictions and historical descriptions of lions from the Cape report mixed or light coloration and without black or extensively developed manes. These findings suggest that, rather than forming a distinct population, Cape lions may have had phenotypic and genotypic variation similar to other African lions. Here we investigate Cape lion genome characteristics, population dynamics, and genetic distinctiveness prior to their extinction. We generated genomic data from 2 historic Cape lions to compare to 118 existing high-coverage mitogenomes, and low-coverage nuclear genomes of 53 lions from 13 African countries. We show that, before their eradication, lions from the Cape Flats had diverse mitogenomes and nuclear genomes that clustered with lions from both southern and eastern Africa. Cape lions had high genome-wide heterozygosity and low inbreeding coefficients, indicating that populations in the Cape Flats went extinct so rapidly that genomic effects associated with long-term small population size and isolation were not detectable. Our findings do not support the characterization of Cape lions as phylogeographically distinct, as originally put forth by some European naturalists, and illustrates how alternative knowledge systems, for example, Indigenous perspectives, could potentially further inform interpretations of species histories.

Indigenous approaches to health assessment: a scoping review protocol

BACKGROUND

Health assessment tools developed using mainstream or Western concepts have been widely used in clinical practice worldwide. However, even culturally adapted or culturally based tools may not be relevant in other social contexts if they are grounded in Western beliefs and perspectives. The application of mainstream assessment tools, when used in Indigenous populations, can lead to the inappropriate application of normative data and inaccurate or biased diagnosis of conditions as Indigenous concepts of health differ from Western biomedical concepts of health. Thus, considering the need for culturally meaningful, sensitive, safe, and unbiased health assessment approaches and instruments over recent years, tools have been developed or adapted by and with Indigenous populations in Australia, Aotearoa/New Zealand, Canada, and the United States. However, there is no existing systematic or scoping review to identify the methods and approaches used in adapting or developing health assessment tools for use with the Indigenous population in Australia, Aotearoa/New Zealand, Canada, and the United States.

METHODS

In response to these gaps, we are working with a First Nations Community Advisory Group in Northern Ontario, Canada, to undertake a scoping review following the 2020 JBI methodology for scoping reviews. A systematic search will be conducted in PubMed, APA PsychINFO, CINAHL, MEDLINE, Web of Science, Bibliography of Native North Americans, Australian Indigenous Health info data set, and Indigenous Health Portal. Two reviewers will independently screen all abstracts and full-text articles for inclusion using criteria co-developed with an advisory group. We will chart the extracted information and summarize and synthesize the data. The summarized findings will be presented to a Community Advisory Group, including First Nations community partners, an Elder, and community members, and their feedback will be incorporated into the discussion section of the scoping review.

DISCUSSION

This scoping review involves iterative consultation with the Indigenous and non-Indigenous scholars, First Nations Community Advisory Group, and community partners throughout the research process. This review aims to summarize the evidence on standard ethical approaches and practices used in Indigenous research while adapting or developing health assessment tools. It will inform the larger study focused on developing an Indigenous Functional Assessment tool. Further, it will seek whether the Indigenous ways of knowing and equitable participation of Indigenous people and communities are incorporated in the Indigenous research process.

SYSTEMATIC REVIEW REGISTRATION

Open Science Framework https://osf.io/yznwk .

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.

Ethnobotanical study of wild edible plants in Dibatie district, Metekel zone, Benishangul Gumuz Regional State, western Ethiopia

BACKGROUND

Plants deliver livelihood and food for millions of people in the world. Indeed, wild edible plants support rural communities in developing countries to overcome seasonal unfavorable conditions. In rural areas of Ethiopia, wild edible plants play an indispensable role in fighting food insecurity as emergency or supplementary foods. Hence, this research was aimed at studying the ethnobotanical assessment of wild edible plants in Dibatie district, Metekel zone, western Ethiopia.

METHODS

Ethnobotanical data was collected using a semi-structured interview, field observation, focus group discussions, a market survey, and the ranking of selected plants. Besides, voucher specimens were collected and stored at the National Herbarium of Ethiopia. Descriptive statistics, preference ranking, direct matrix ranking, and familiarity index were computed for data analysis.

RESULTS

This study has documented 54 wild edible plant species belonging to 33 plant families and 46 genera. Of these, most (38.90%) had tree growth habits. Wild edible plants bear mostly fruits (72.20%) as edible parts. Local people usually consume these plants freshly raw as complementary foods, though some wild edibles require processing. They were mostly harvested in the January (31.48%) and May (27.78%) months, with the least collected in September (7.41%). Most wild edible plants (78.57%) were available in uncontrolled habitats, while others (21.43%) live in farmlands, home gardens, and as live fences. Out of the recorded plants, about 98% had additional uses besides their nutritional values.

CONCLUSION

Wild edible plants assist the livelihoods of the local people in food security, agriculture, energy sources, construction, medicines, ecological services, aesthetics, income generation, and household utensils. Nevertheless, wild edible plants are recently threatened due to various anthropogenic factors in the study area. Thus, they need wise use and in-situ and ex-situ conservation measures from all the concerned bodies for sustainable use in the future.

An ethnobotanical study of wild edible fruits in miombo woodlands of Tabora region in Western Tanzania

BACKGROUND

Wild edible fruits found in Tanzania's miombo woods are an indispensable source of food and medicine. Unfortunately, with the rapid expansion of human activities and urbanisation in the Tabora rural, Uyui and Sikonge districts of Western Tanzania, some wild fruits are disappearing due to the loss of plant diversity. The objectives of this study wereL: to document the knowledge related to wild edible fruits; to quantify the use and cultural significance, and to determine their threats.

METHODS

The ethnobotanical study was conducted from June 2022 to February 2023 involving 244 local informants. The study used field visits, the collection of plant parts, and semi-structured interviews with locals for its data collection. Descriptive statistics and correlation test were used to analyse the knowledge related to wild fruits. Frequency citation (f) and use reports (UR) were computed to understand the diversity and cultural significance (CI).

RESULTS

The study documented 27 wild edible fruit species used for food and medicine. The life form constituted deciduous shrubs or trees (64%), shrub trees (21%) and evergreen or deciduous trees (15%). About (56%) of wild edible fruits were collected from June to August after the rainy season, (33%) were harvested between December and May during the rainy season, and (11%) were gathered from September and November before the rainy season. Household size and sex of the respondents were significantly correlated to the knowledge of wild edible fruits. Higher utilisation frequency (f) was recorded for Vitex mombassae Vatke (f = 0.84), Strychnos spinosa Lam. (f = 0.82), Vitex payos (Lour.) Merr. (f = 0.56), Phyllogeiton discolor (Klotzsch) Herzog. (f = 0.45), Vangueria infausta Burchell (f = 0.45), Tamarindus indica L. (f = 0.38), Parinari curatellifolia (f = 0.25), Landolphia parvifolia K.Schum. (f = 0.22) and Microcos conocarpa Burret (f = 0.22) fruits species. Additionally, Phyllogeiton discolor (Klotzsch) Herzog. (UR = 56), Vitex mombassae Vatke (UR = 56), Tamarindus indica L. (UR = 37), Strychnos spinosa Lam. (UR = 14) and Friesodielsia obovata (Benth.) Verdc. (UR = 11), have higher use reports (UR) and considered culturally important. Wild fruits were used to cure diabetes, gastrointestinal, reproductive, and respiratory infections ailments.

DISCUSSION AND CONCLUSION

Multiple uses as well as the related knowledge of wild fruits have been documented. Friesodielsia obovata, Grewia flavescens Juss and Thespesia garckeana F.Hoffm. are the medicinal fruit species reported for the first time. Harvesting of wood plants, charcoal activities, crop cultivation, grazing expansion, and environmental change, have had an impact on the diversity of wild edible fruit plants. Over the past three decades, the use of wild fruits has been impacted by the loss of plant diversity due to decline of cultural norms on the forests management. Given the variety of uses for wild fruits, promoting markets for native fruits, sensitising the locals about the cultural importance and innovation on processing techniques are necessary to spur conservation efforts.

Animism and science in European perspective

The European tradition makes a sharp distinction between animism and science. On the basis of this distinction, either animism is reproved for failing to reach the heights of science, or science is reproved for failing to reach the heights of animism. In this essay, I draw on work in the history and philosophy and science, combined with a method from the sociology of scientific knowledge, to question the sharpness of this distinction. Along the way, I also take guidance from the research of North American Indigenous scholars. As it turns out, there is a rich, if largely overlooked, tradition of Aristotelian animism running through the history of modern European science, and this tradition sometimes resonates with Indigenous perspectives. By challenging the entrenched distinction between animism and science, I aim to help reconcile ongoing tensions between Indigenous and European scientific groups, and so strengthen prospects for their mutually beneficial cooperation.

Ethnobotanical and ethnopharmacological survey of medicinal tree species used in the treatment of diseases by forest-fringe communities of Southwestern Ghana

Demand for medicinal plant remedies is rising globally, while indigenous knowledge about medicinal plants is declining rapidly. The preservation of indigenous knowledge is critical in discovering and developing innovative drugs. The ongoing discussions on providing nature-based solutions to contemporary issues make it urgent to document indigenous knowledge about medicinal trees, especially in areas with limited or no studies such as our study area. Our study aimed to understand the use of medicinal trees among the communities fringing the Asukese and Amama Shelterbelt Forest Reserves. We administered structured questionnaires and interviewed 88 respondents who were selected using snowball and simple random techniques. The ethnobotanical survey data were processed and evaluated using parameters such as Indigenous Knowledge Index (IKI), Relative Citation Frequency (RCF), Species Use Value (SUV), Family Use Value (FUV), and Plant Part Value (PPV). We found that ethnobotanical knowledge about medicinal trees was higher in respondents who were widowed or had larger number of dependants. We found that the local communities used diverse medicinal trees (70 species belonging to 33 families) to treat 83 ailments. Azadirachta indica had the highest RCF (8.9) and SUV (23.4). The other top four species according to the SUV were Alstonia boonei (SUV = 11.1), Khaya senegalensis (SUV = 10.7), Moringa oleifera (SUV = 10.3) and Cocos nucifera (SUV = 10.2). The most-well represented and valuable families were Fabaceae, Anacardiaceae, Meliaceae, Arecaceae, Rubiaceae and Malvaceae. Medicinal trees had alternative uses such as food, fodder, fuelwood, and construction material. Indigenous knowledge about medicinal trees was transmitted to younger generations predominantly by parents. The results show that the most known botanical families and species with the most useful parts were the most useful plant families and species. Thus, the selection of medicinal trees was driven by their traits. Furthermore, results indicate that species diversity is critical to the healthcare needs of local communities and that their conservation and sustainable use and the preservation of indigenous knowledge are crucial to ensuring good health and the general well-being of local communities of all ages.

Enhancement of scoping review methodology to reflect Aboriginal and Torres Strait Islander ways of knowing, being and doing

OBJECTIVE

This paper argues for the enhancement of scoping review methods to incorporate Indigenous ways of knowing, being, and doing for more effective understandings of evidence of importance to Indigenous populations.

METHODS

Scoping review methodology typically aims to understand existing evidence and support translation of evidence into practice. Levac and colleagues (2010) scoping review methodology stages: 1) Identify the research question; 2) Identify relevant studies; 3) Study selection; 4) Charting the data; 5) Collating, summarising, and reporting results; and 6) Consultation were considered from the perspective of Indigenous knowledges and adapted accordingly.

RESULTS

An enhanced method better aligns with Indigenous methodologies which are based on relationality, collaboration, partnership, reciprocity, and benefit. Consultation was redefined in this enhancement as partnership and integrated throughout scoping review stages, which are underpinned by key methodological principles.

CONCLUSIONS

Enhancement of scoping review stages with Indigenous ways of knowing, being, and doing has the potential to strengthen the utility of scoping review methods to better meet the needs of and ensure relevance for Indigenous populations.

IMPLICATIONS FOR PUBLIC HEALTH

These enhancements can increase the potential for knowledge translation and implementation of culturally relevant evidence-based approaches into practice for Indigenous populations and for other populations who experience health inequities.

Ancestry testing of "Old Tom," a killer whale central to mutualistic interactions with human whalers

Cooperative hunting between humans and killer whales (Orcinus orca) targeting baleen whales was reported in Eden, New South Wales, Australia, for almost a century. By 1928, whaling operations had ceased, and local killer whale sightings became scarce. A killer whale from the group, known as "Old Tom," washed up dead in 1930 and his skeleton was preserved. How these killer whales from Eden relate to other populations globally and whether their genetic descendants persist today remains unknown. We extracted and sequenced DNA from Old Tom using ancient DNA techniques. Genomic sequences were then compared with a global dataset of mitochondrial and nuclear genomes. Old Tom shared a most recent common ancestor with killer whales from Australasia, the North Atlantic, and the North Pacific, having the highest genetic similarity with contemporary New Zealand killer whales. However, much of the variation found in Old Tom's genome was not shared with these widespread populations, suggesting ancestral rather than ongoing gene flow. Our genetic comparisons also failed to find any clear descendants of Tom, raising the possibility of local extinction of this group. We integrated Traditional Custodian knowledge to recapture the events in Eden and recognize that Indigenous Australians initiated the relationship with the killer whales before European colonization and the advent of commercial whaling locally. This study rectifies discrepancies in local records and provides new insight into the origins of the killer whales in Eden and the history of Australasian killer whales.

The Center for Indigenous Innovation and Health Equity: The Osage Nation's Mobile Market

Over the last decade, the Osage Nation has actively worked to build Tribal food sovereignty within the reservation where rates of chronic disease and food insecurity are higher than the United States general population. In 2013, the Nation repurposed land toward the development of a Tribal farm with the aim of providing healthy foods to Osage citizens. Produce from the farm is distributed to elders groups, at Tribal Head Starts and schools, and to support the tribal food distribution program. These efforts have led to improved vegetable intake among Osage children, contributing to improved food security, but there is concern that tribal members who live in more remote areas of the Nation or have transportation or mobility issues are not able to access farm production. In partnership with the Center for Indigenous Health Equity (CIIHE), Osage Nation engaged in a community-based participatory research study to assess reservation areas with the greatest barriers to healthy foods and to identify community priorities for intervention. Guided by the principles of food sovereignty, which assert that intervention efforts must address the underlying structural issues of inequality, Osage has designed a mobile market initiative to expand the reach of the Harvest Land farm and deliver healthy, tribally produced meats, herbs, and fresh vegetables to areas with the highest rates of food insecurity. We describe the participatory research efforts and evaluation strategies that center Osage priorities for food security and food sovereignty.

The Development of a Community-Led Alaska Native Traditional Foods Gathering

Traditional foods and foodways are a critical part of health and well-being for Alaska Native/American Indian (ANAI) peoples. However, many of these foods are being replaced by ultra-processed foods high in fat, sugar, and sodium. The cultural knowledge needed to gather, hunt, and fish to acquire these foods is not being passed down to younger generations, due to lingering effects of colonialism, leading to poor health outcomes among ANAI peoples. Southcentral Foundation (SCF) and the Center for Indigenous and Health Equity (CIIHE) are using community-based participatory research to identify and prioritize food sovereignty interventions to strengthen the transmission of cultural knowledge across generations and improve ANAI health. Through the implementation of a comprehensive landscape analysis and the development of a community advisory board, SCF has planned an Alaska Native Traditional Foods Gathering to highlight regional efforts to document, revitalize, and share cultural food knowledge and practices to build healthy communities.

The Choctaw Nation's Growing Hope Program

The Choctaw Nation of Oklahoma's Historic Preservation Department (HPD) and the Center for Indigenous Health Equity (CIIHE) are partnering to implement and evaluate food sovereignty interventions to better understand the potential impact of such programs on individual and community health. The HPD's Growing Hope Program is a food sovereignty initiative that aims to restore traditional Choctaw gardens, which were once a physical, social, and cultural center of Choctaw life. The program combines heirloom seeds and the stories of their origins, gardening education and technical assistance, cooking classes, and a Choctaw youth internship program to support intergenerational knowledge and the restoration of culture and food security. Since its inception the program has provided Choctaw families with ancestral Choctaw cultivar seeds and provided the technical assistance to support the growing of sustainable, healthy, traditional Choctaw foods.

Food Systems, Food Sovereignty, and Health: Conference Shares Linkages to Support Indigenous Community Health

The Center for Indigenous Innovation and Health Equity (CIIHE) at Oklahoma State University Center for Health Sciences (OSU-CHS) is a community-academic partnership with Indigenous peoples from Alaska, Hawai'i, and Oklahoma. The CIIHE supports communities to strengthen traditional food practices and food sovereignty and evaluate the impact of those efforts on health. In February 2022, the CIIHE sponsored and hosted a virtual conference to better understand how food sovereignty initiatives can improve health. More than 600 participants gathered to hear the latest research and practice in the areas of public health and agriculture, nutrition, community-based and Indigenous knowledge, and health economics. Community-led food sovereignty initiatives being implemented as part of the CIIHE were featured along with other Indigenous initiatives in urban, rural, and reservation communities. A survey was administered to conference participants to assess food sovereignty topics and priorities for future research. In this Practice Note, we describe innovative community-led initiatives presented as part of the conference and recommendations for action emerging from qualitative and quantitative data collected from conference participants.

Farmers' choice for indigenous practices and implications for climate-smart agriculture in northern Ghana

Smallholder agriculture in Northwestern Ghana continues to suffer the increasing threats of climate change and variability. The extant literature has argued that climate-smart agriculture is the way forward for smallholder farmers to reduce the threats of climate change and variability in agriculture production. However, smallholder farmers continue to rely on indigenous knowledge and practices in their day-to-day agricultural activities. Few studies have explored the rationale and factors that explain smallholder farmers choice of local agriculture practices. This study explored the rationale and factors that explain smallholder farmers' choice of indigenous knowledge and agriculture practices. The mixed research method approach involving both quantitative and qualitative methods were employed for data collection and analysis. A survey, involving 305 household heads, 31 in-depth interviews and 18 focus group discussions were held with key participants for the data. The results showed that smallholder farmers' decisions to adopt indigenous practices for climate change adaptation were influenced by socio-demographic characteristics, access to farm capital, landscape and distance to farms, accessibility and reliability of practices, accessibility and cost of inputs, land tenure, access to extension services, and socio-cultural beliefs. These variables were statistically significant at 5 %. The paper concludes that these factors will continue to limit farmers' ability to adopt climate-smart and other improved agricultural practices. This will aggravate smallholder households' vulnerability to food insecurity and poverty. It is, therefore, recommended that climate-smart agriculture practices should be framed within the context of the aforementioned factors influencing farmers choice of indigenous farming practices in mainstreaming them into climate-smart agriculture.

Enhancing Indigenous Food Sovereignty and Community Health Through the Karuk Agroecosystem Resilience Initiative: We Are Caring for It: xúus nu'éethti

Indigenous communities in the United States experience some of the highest rates of food insecurity and diet-related diseases despite an abundance of food assistance programs and other public health interventions. New approaches that center Indigenous perspectives and solutions are emerging and urgently needed to better understand and address these challenges. This Practice Note shares lessons learned from ongoing collaboration between the Karuk Tribe and University of California, Berkeley researchers and other partners to assess and enhance food sovereignty among Tribes and Tribal communities in the Klamath River Basin. Through two participatory research and extension projects, we demonstrate the importance of centering Indigenous knowledge to strengthen research findings and identify more culturally appropriate solutions to community identified food access, health, and ecosystem challenges. Key findings suggest that approaches to food sovereignty and community health must emanate from the community, be approached holistically, reflect community values and priorities, and center Indigenous land stewardship.

Trace elements in the culturally significant plant Sarracenia purpurea in proximity to dust sources in the oil sands region of Alberta, Canada

Accessible populations of plants are critical to the meaningful exercise of Aboriginal and treaty rights in Canada. In the oil sands region of Alberta, populations of culturally significant plant species overlap with extensive oil and gas development. This has led to a host of questions and concerns related to plant health and integrity from both Indigenous communities and western scientists. Here, we assessed trace element concentrations in the northern pitcher-plant (tsala' t'ile; Sarracenia purpurea L.) with a focus on elements associated with fugitive dust and bitumen. Plant leaves were collected using clean methods and washed prior to analyses in an ultra-clean, metal-free laboratory. Pitcher-plant was an excellent model for assessing the impacts of industrial development on a culturally important, vulnerable species. Although concentrations of trace elements in pitcher-plant were low and not indicative of a toxicological concern, we saw clear dust signatures in plant tissues related to road and surface mine proximity. Elements associated with fugitive dust and bitumen extraction declined exponentially with increasing distance from a surface mine, a well-established regional pattern. However, our analyses also captured localized spikes in trace element concentrations within 300 m of unpaved roads. These local patterns are more poorly quantified at the regional scale but are indicative of the burden to Indigenous harvesters wishing to access plant populations that are not impacted by dust. Further work to directly quantify dust loads on culturally significant plants will help to define the amount of harvesting area lost to Indigenous communities due to dust impacts.

Traditional ecological knowledge and non-food uses of stingless bee honey in Kenya's last pocket of tropical rainforest

BACKGROUND

Stingless bee honey (SBH) is a natural remedy and therapeutic agent traditionally used by local communities across the (sub-)tropics. Forest SBH represents a prime non-timber forest product (NTFP) with a potential to revitalize indigenous foodways and to generate income in rural areas, yet it is also used in a variety of non-food contexts that are poorly documented in sub-Saharan Africa and that collectively represent a significant part of the local traditional ecological knowledge (TEK) passed on across generations. Documenting TEK of local communities in African tropical forests facing global change is a pressing issue to recognize the value of their insights, to evaluate their sustainability, to determine how they contribute to enhancing conservation efforts, and how TEK generally contributes to the well-being of both the natural environment and the communities that rely on it. This is particularly important to achieve in Kenya's only tropical rainforest at Kakamega where SBH production and non-food uses have evolved and diversified to a remarkable extent.

METHODS

We used ethnographic techniques and methods, including semi-structured questionnaires and recorded interviews. We used snowball sampling, a non-probability sampling method where new interviewees were recruited by other respondents, to collectively form a sample consisting of 36 interviewees (including only one woman).

RESULTS

Our results indicate that local communities in Kakamega were able to discriminate between six different and scientifically recognized stingless bee species, and they provided detailed accounts on the species-specific non-food uses of these SBH. Collectively, we recorded an array of 26 different non-food uses that are all passed on orally across generations in the Kakamega community.

CONCLUSION

Our results uncover the vast and hitherto unexpected diversity of TEK associated with SBH and pave the way for a systematic survey of SBH and their non-food uses across a network of communities in different environments and with different cultural backgrounds in the Afrotropics. This, along with parallel and more in-depth investigations into honey chemistry, will help develop a comprehensive understanding of SBH, offering insights into holistic ecosystem management, resilience and adaptation while in the mid- to long-term promoting cross-cultural exchanges and pathways for the revitalization of cultural practices and traditions.

Ethnoveterinary practises of medicinal plants used for the treatment of different cattle diseases: A case study in East Khasi Hill district of Meghalaya, North East India

Introduction

For generations, the inhabitants of Meghalaya have relied on medicinal plants to maintain the health of their livestock and treat various illnesses that may afflict their animals. Due to the lack of survey for use and documentation, these plants have never been undertaken. Therefore, it is imperative to explore the diversity, utilization, and phytochemical profile of these plants and quantitatively analyse the data to identify important medicinal plants. By doing so, we can better understand the potential of these plants for developing novel drugs.

Methods

Frequent field trips were made for the collection of ethnoveterinary data of medicinal plants from local animal-keepers, traditional healers (THs) and inhabitants of different age groups. This information was gathered through semi-structured interviews, individual discussions, direct field-use observation, and questionnaires. A total of 52 informants (35 females and 17 males) were interviewed from seven rural villages and the information obtained from them were quantitatively analysed using the informant consensus factor (ICF), and fidelity level (FL). Additionally, for each documented plant, available published literature was extensively surveyed to identify the presence of bioactive chemical compounds responsible for their therapeutic effects.

Results

During the present study, a total 96 plants, distributed into 87 genera and 43 families were identified and recorded for their use in ethnoveterinary practices against more than 25 diseases. Out of the recorded plant species, the Fabaceae family was found to be the most dominant with seven species, followed by Poaceae and Lamiaceae with six species each, and Moraceae with five species. The leaves (50.00%) and seeds (12.50%) were the most frequently used plant parts, while the paste (30 species) was the common mode of application. Aegle marmelos Correa exhibited a fidelity level (FL) of 100% for indigestion, while Tagetes erecta L. had a fidelity level of 94.11% for wound treatment, making them the most promising candidates for further study. The highest FIC value of 1.00 was recorded for the treatment of neurological disorder (1.00), followed by foot and mouth disease (FIC 0.91), which depicted that some species were frequently utilized to treat multiple livestock ailments.

Conclusion

The study presents trustworthy information about medicinal plants and their associated indigenous ethnoveterinary knowledge. It has been scientifically proven that these plants contain bioactive compounds responsible for their therapeutic properties. However, this knowledge is in danger of being lost due to factors like socioeconomic changes, environmental and technological alterations, and lack of interest from younger generations. Therefore, it is essential to document this empirical folklore knowledge systematically and take measures to protect and conserve it.

Medicinal plants used for treatment of malaria by indigenous communities of Tororo District, Eastern Uganda

BACKGROUND

Malaria remains the leading cause of death in sub-Saharan Africa. Although recent developments such as malaria vaccine trials inspire optimism, the search for novel antimalarial drugs is urgently needed to control the mounting resistance of Plasmodium species to the available therapies. The present study was conducted to document ethnobotanical knowledge on the plants used to treat symptoms of malaria in Tororo district, a malaria-endemic region of Eastern Uganda.

METHODS

An ethnobotanical study was carried out between February 2020 and September 2020 in 12 randomly selected villages of Tororo district. In total, 151 respondents (21 herbalists and 130 non-herbalists) were selected using multistage random sampling method. Their awareness of malaria, treatment-seeking behaviour and herbal treatment practices were obtained using semi-structured questionnaires and focus group discussions. Data were analysed using descriptive statistics, paired comparison, preference ranking and informant consensus factor.

RESULTS

A total of 45 plant species belonging to 26 families and 44 genera were used in the preparation of herbal medicines for management of malaria and its symptoms. The most frequently mentioned plant species were Vernonia amygdalina, Chamaecrista nigricans, Aloe nobilis, Warburgia ugandensis, Abrus precatorius, Kedrostis foetidissima, Senna occidentalis, Azadirachta indica and Mangifera indica. Leaves (67.3%) were the most used plant part while maceration (56%) was the major method of herbal remedy preparation. Oral route was the predominant mode of administration with inconsistencies in the posology prescribed.

CONCLUSION

This study showed that the identified medicinal plants in Tororo district, Uganda, are potential sources of new antimalarial drugs. This provides a basis for investigating the antimalarial efficacy, phytochemistry and toxicity of the unstudied species with high percentage use values to validate their use in the management of malaria.

Traditional bone setting service users and associated factors among people with trauma in Mecha district, Ethiopia

World Health Organization stated that traditional medicine is an important part of health care and countries need to consider integrating it into their primary health care system. Traditional bone setting has a long history in Ethiopia and it enjoys enormous acceptance in the community. However, these methods are raw, there is no standardized training and at the same time, complications are common. Therefore, this research aimed to assess the prevalence of traditional bone setting service utilization and associated factors among people with trauma in Mecha district. Methods A Community- based cross-sectional study design was employed from January 15 to February 15, 2021. A total of 836 participants were selected using a simple random sampling technique. Binary and multiple logistic regressions were employed to assess the association between the independent variables with traditional bone setting service utilization. Results The prevalence of traditional bone setting service utilization was 46.05%. Factors significantly associated with TBS utilization were: Age ≥ 60 years (AOR = 0.13, 95% CI: 0.03- 0.43), rural residence (AOR = 3.63, 95% CI: 1.76 -7.50), occupation (merchant (AOR = 0.21, 95% CI: 0.07 -0.61), and housewife (AOR = 4.12, 95% CI: 1.33 -12.70), type of trauma: dislocation (AOR = 6.40, 95% CI: 3.69-11.10), and strain (AOR = 2.09, 95% CI: 1.05- 4.14)), site of trauma: extremity (AOR = 0.20, 95% CI: 0.11, 0.37), trunk (AOR = 0.08, 95% CI: 0.03-0.22), and shoulder (AOR = 0.20, 95% CI: 0.11-0.37), cause of trauma: fall down and natural deformity (AOR = 9.87, 95% CI: 5.93-16.42) and household annual income greater than > 36,500 (AOR = 2.33, 95% CI: 1.29-4.22). Conclusion The prevalence of traditional bone setting practice is high in the study area, despite recent advancements in the practice of orthopedics and trauma in Ethiopia. Since TBS services are more accepted in society, the integration of TBS into the health care delivery system is recommended.

Toxicity evaluation of some plants used in ethnofishery in Arunachal Pradesh, India

Plant-based natural products have shaped traditional knowledge systems due to their numerous biological and pharmacological utility. However, in addition to their extensive utilization, some of these plants are also known for their toxicological properties. Since the foundation of human civilization, these toxic plants were used for fishing, hunting and safeguarding against enemies. In this study, a total of five plant species used in ethnofishery were considered for the toxicological study. The toxicities of these plants were evaluated using Brine Shrimp Lethality Assay (BSLA) and LC50 values were estimated. All the plants have displayed the toxic effect and have been graded to be highly toxic (i.e., LC50 of 0-100 μg/ml or LC50 < 1000 μg/ml). Furthermore, with the lowest LC50 (0.14 in 12 h of incubation), the plant species D. scandens was reported to be the most toxic. The toxic plants have an important role in rural livelihood; however, if the concentration of these compounds from poisonous plants reaches a high concentration in the vulnerable biological system, it could bring a devastating health-related issue for the frequent consumers.

Endangered indigenous knowledge: Assessing locally adopted tree conservation practices in Aleta Wondo district, Sidama regional state, Ethiopia

Environmental quality cannot be maintained unless locally adopted indigenous knowledge of environmental conservation practices is duly considered. This study is, therefore, aimed to assess major indigenous practices and threats of indigenous tree conservation practices of Sidama people particularly focusing on Aleta Wondo district. It was also intended to investigating the factors influencing the continuity of practices in the vicinity. In order to collect the data, the local elders and rural development work agents were consulted as primary data sources. Both published and unpublished materials such as documents, journals, articles, books and official reports were accessed as secondary data sources. The research was conducted primarily by employing qualitative methods both for data collection and analysis. Based on the collected data, the major indigenous tree conservation practices in the study area include the places like kakkalo site, grave yard, sacred site, Gudumale and agro-forestry in the farm garden. It has also been identified that indigenous practices of conserving larger trees is declining due to the influences of religion, increasing living cost, education system and population growth. Moreover, no significant intervention was found exercised to tackle the problem. As a result, it is recommended that such locally adopted conservation practices should be addressed effectively in formulation and implementation of nationwide policies and strategies.

Using participatory epidemiology to investigate women's knowledge on the seasonality and causes of acute malnutrition in Karamoja, Uganda

The Karamoja region of northeast Uganda had been characterized by high levels of acute malnutrition (AM) for decades, despite substantial aid investment in nutrition programmes. Participatory epidemiology (PE) was used to understand the seasonality of child AM from the perspective of women agro-pastoralists and understand their knowledge and prioritization of the causes of child AM. Women provided highly plausible descriptions and analysis of monthly variations in the occurrence of AM, livelihood factors related to the temporal variation in AM occurrence, the root causes of AM and relationships between these causes. Overall, AM was strongly attributed to declining livestock ownership and access to cow milk and normalized gender discrimination. Monthly calendars revealed important monthly patterns in AM, births and women's workload that had not been previously reported. There was significant agreement (p < 0.01) between independent women's groups (n = 16) for the monthly calendars and causal diagrams, indicating strong reproducibility of the methods. Triangulation indicated good validity of the monthly calendar method. The PE approach demonstrated that agro-pastoralist women with limited formal education could describe and analyse the seasonality of AM and related factors and identify and prioritize the causes of AM. Indigenous knowledge should be valued and respected, and nutrition programmes should shift the emphasis towards far more participatory and community-based approaches. The timing of conventional nutrition surveys in agro-pastoral settings should be based on an understanding of the seasonality of livelihoods.

SUPPLEMENTARY INFORMATION

The online version contains supplementary material available at 10.1186/s13570-023-00269-5.

Invasive Plant Relations in a Global Pandemic: Caring for a "Problematic Pesto"

In Spring 2020, amidst a COVID-19 state of emergency, the City of Toronto's Parks & Urban Forestry department posted signs in the city's remaining Black Oak Savannahs to announce the cancellation of the yearly 'prescribed burn' practice, citing fears it would exacerbate pandemic conditions. With this activity and other nature management events on hold, many invasive plants continued to establish and proliferate. This paper confronts dominant attitudes in invasion ecology with Indigenous epistemologies and ideas of transformative justice, asking what can be learned from building a relationship with a much-maligned invasive plant like garlic mustard. Written in isolation as the plant began to flower in the Black Oak savannahs and beyond, this paper situates the plant's abundance and gifts within pandemic-related 'cancelled care' and 'cultivation activism' as a means of exploring human-nature relations in the settler-colonial city. It also asks what transformative lessons garlic mustard can offer about precarity, non-linear temporalities, contamination, multispecies entanglements, and the impacts of colonial property regimes on possible relations. Highlighting the entanglements of historical and ongoing violences with invasion ecology, this paper presents 'caring for invasives' as a path toward more liveable futures.

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.

Indigenous Knowledge and the Microbiome-Bridging the Disconnect between Colonized Places, Peoples, and the Unseen Influences That Shape Our Health and Well-Being

Indigenous Peoples have a rich and long-standing connection with the environments that they descend from-a connection that has informed a deep and multifaceted understanding of the relationship between human well-being and the environment. Through cultural narratives and practices, much of this knowledge has endured despite the ongoing effects that colonization has had on many Indigenous peoples across the world. These narratives and practices, based on observation, experimentation, and practical application over many generations, have the potential to make compelling contributions to our understanding of the environmental microbiome and its relationship to health. Furthermore, the inclusion of Indigenous perspectives regarding the microbiome opens pathways to those who rarely engage with the field and its learnings. Within the scientific community, Indigenous perspectives have not always been acknowledged as valid contributions and are often seen as myth or lacking rigor. Thus, this paper aims to explore an Indigenous perspective of the microbiome as an unseen influence on health and well-being by framing the importance of the natural environment, Indigenous knowledge and leadership, and future research directions that can contribute to this domain. Although the Indigenous perspective in this article reflects the experiences, worldviews, and knowledge of two New Zealand Māori authors, it is hoped that the concepts discussed can relate to Indigenous peoples, and non-Indigenous advocates, globally.

Te Maramataka-An Indigenous System of Attuning with the Environment, and Its Role in Modern Health and Well-Being

The connection between the natural environment and human health is well documented in Indigenous narratives. The maramataka-a Māori system of observing the relationships between signs, rhythms, and cycles in the environment-is underpinned by generations of Indigenous knowledge, observation, and experimentation. The maramataka enabled Māori and our Pacific relatives to attune with the movements of the environment and ensure activities essential for survival and well-being were conducted at the optimal times. A recent revival of the maramataka in various communities in New Zealand is providing uniquely Indigenous ways to 'reconnect' people, and their health, with the natural environment. In a world where people have become increasingly disconnected from the natural environment, the maramataka offers an alternative to dominant perspectives of health. It also provides a mechanism to enhance the many facets of health through an understanding of the human-ecosystem relationship in a uniquely Indigenous way. This conceptual paper (i) highlights a uniquely Indigenous way of understanding the environment (the maramataka) and its connection to health, (ii) discusses the connections between the maramataka and scientific research on health and the environment, and (iii) introduces current and potential applications of the maramataka in improving health and well-being.

Ethnobotanical study of medicinal plants in Asagirt District, Northeastern Ethiopia

BACKGROUND

The people in Ethiopia have developed their own specific knowledge to use, manage and conserve plant resources, giving traditional medicine its diverse nature. Documenting and investigating the traditional and cultural use of remedial plants is vital to extract bioactive chemicals and preserve plant species. This research was conducted with the aim of documenting ethnobotanical and associated knowledge on medicinal plants in Asagirt District, northeastern Ethiopia.

METHODOLOGY

The study was conducted from September 27, 2018, to April 9, 2019. A total of 367 informants (244 males and 123 females) were involved in the interviews. General informants (n = 349) were randomly selected, whereas key informants (n = 18) were selected purposively. Data were collected by using semistructured interviews, group discussions and guided field walks. We performed direct matrix ranking and preference ranking, and calculated the fidelity level and informant consensus factor (ICF). Descriptive statistics, including analysis of variance (ANOVA) and independent sample t-test were used to analyse the data.

RESULTS

Overall, 103 medicinal plant species belonging to 96 genera under 45 plant families were recorded to be used by Asagirt people to alleviate different health problems. The species used to heal human diseases only were (64%, 66 species) followed by both livestock and human ailments (31%, 32 species) and livestock diseases only (5%, 5 species). Asteraceae and Fabaceae were best-represented (10.7%, 11 species each). The most frequently used plant parts were leaves (28%, 29 species), followed by seeds (16%, 17 species). The most important method of herbal remedy preparation was crushing (20.4%, 21 species). The common route of administration was oral (46.6%, 48 species), followed by dermal (22.3%, 23 species). Febrile illness, fever, headache, amoebiasis, typhoid and diarrhoea ailment categories had the highest ICF value (0.99). Ocimum lamiifolium Hochst. ex Benth. scored the maximum fidelity level value (98%).

CONCLUSION

Asagirt District is comparatively rich in medicinal plants and their associated knowledge. However, firewood collection, construction, the expansion of agricultural activities and timber production are the major challenges to medicinal plants. Hence, joint management with the people in Asagirt District in overall medicinal plant conservation would save medicinal plant resources.

Backyard conservation in traditionally owned lands

Backyard conservation is a community-based approach aiming to weave traditional knowledge, management practices, customary land ownership, and Indigenous-driven solutions with other scientific knowledge to enhance conservation. The islands of Papua New Guinea (PNG) provide an important example towards understanding the role of backyard conservation in culturally diverse and complex societies.

Fishers' multidimensional knowledge advances fisheries and aquatic science

Fishers' Indigenous and local knowledge (ILK) has multidimensional contributions to improve fisheries and aquatic ecosystems science, ranging from algae to whales and including management, conservation, ecology, and impact assessment. The challenges are to sustain this knowledge, recognize its value, and to include ILK holders in resource management and decision-making.

Living and Responding to Climatic Stresses: Perspectives from Smallholder Farmers in Hanang' District, Tanzania

This study sought to assess how smallholder farmers have been living and responding to impacts of climate change in Hanang' District, Tanzania. Qualitative and quantitative data were collected using key informant interviews, household surveys, focus group discussions (FGDs) and field observations. Quantitative data from the questionnaire survey were analyzed using Statistical Package for Social Sciences (SPSS), whilst, qualitative data were exposed to content analysis. Rainfall and temperature trends were analyzed using Microsoft Excel and the significance of the trends determined using Mann-Kendall and CUSUM analysis. Most respondents (78%) revealed decreased rainfall amounts and changed onset, and 94% reported increased temperature. Farmers disclosed that droughts and floods are major climatic stresses in the area; this was substantiated by observed increasing and decreasing temperature and rainfall trends respectively. This corroborated with most respondents who perceived decreased rainfall amounts and changed onset, and reported increased temperature levels. Response strategies include crop diversification and drought-resistant crop varieties, migration, abandoning some crops, and short-cycle crops. However, smallholder farmers have been failing to effectively address climatic challenges. We argue that they are still heavily reliant on social, economic, and policy support to improve their adaptive capacity, particularly, transformative responses.

An ethnozoological study of traditional medicinal animals and their products from Wolaita, Southern Ethiopia

Background

Ethiopia has a diverse set of floral and faunal resources that are used for primary health care in traditional or indigenous medicine. However, because they are passed down orally from one generation to the next, this indigenous medical practice is being ignored and is continuing to disappear. As a result, the goal of this ethnozoological study was to assess and document traditional healers' and indigenous people's knowledge in use of animal parts or products for medical purposes in the Diguna Fango District of Wolaita, Ethiopia.

Materials and methods

From March 2021 to June 2021, a field survey was conducted using personal interviews, semistructured questionnaires, and open group discussions utilizing a cross-sectional study approach. Totally, two hundred informants (125 men and 75 women) were provided information on the medicinal uses of various animals. Using a Microsoft Excel spreadsheet, the collected ethnozoological data were analyzed. The informant consensus factor, use value, and degree of fidelity were all determined.

Results

More than 50 different human ailments were treated using 39 different animal parts or products. Mammals had the highest use rate (N = 26, 66.67%). In the category of treating endocrine, metabolic, and nutritional diseases, Hystrix cristata had a high-fidelity level (FL = 95%). The highest use value (a maximum of 1.0) was for Bos taurus. The disease categories with the highest informant consensus factor (ICF) values were human immune deficiency disease, reproductive health, and genito-urinary ailment categories (ICF = 1.00). Wild animals (74%) outnumbered domestic animals (26%). The most common administration route (50%) was oral, and raw remedies had the highest use reports (58.9%).

Conclusions

The findings revealed that the study area contains a wealth of ethnozoological knowledge that could be useful in the formulation of novel drugs. The findings of the study should therefore be put to use in prospective ethnozoological, ethnopharmacological, and conservation-related studies in the region.

Indigenous Knowledge: Revitalizing Everlasting Relationships between Alaska Natives and Sled Dogs to Promote Holistic Wellbeing

INTRODUCTION

Indigenous peoples have documented their culture's history in oral stories, revealing lessons about holistic relationships fostering perseverance. Despite vast differences in time, relationships and stories are equally important today. Athabascans retain their values, life skills, and wellness through cultural practices. Creating opportunities for youths to learn through reciprocal relationships increases wellness in Indigenous communities, highlighting the significance of community-developed programs that connect youths to their place and culture.

METHOD

Athabascan youths in rural Alaska get hands-on experience and Elder mentorship working with sled dogs in the Frank Attla Youth and Sled Dog Care-Mushing Program (FAYSDP). Through a community-based participatory research partnership with the community of Huslia and Jimmy Huntington School, we examined how FAYSDP affects youths, and how relationships within culture and land promote wellbeing. Fifteen middle and high-school youths shared their perspectives on how FAYSDP impacts them and their community using photovoice and digital storytelling. Nineteen adults contributed their perspectives in focus groups. We used emerging themes (inductive) and Athabascan cultural values and elements of social capital (deductive approaches) to analyze the qualitative data.

RESULTS

Findings illustrate how FAYSDP promotes wellbeing by empowering youths to apply what they learn to generate their own knowledge, while centering communities around culturally significant practices such as dog mushing. It connects youths to their home and their cultural values, using dogs as the driving force to bridge generations and foster youth wellness.

DISCUSSION

We discuss implications for community-based programs that engage Elders as teachers and the land as their classroom to promote youth holistic wellness.

Centering Indigenous knowledge in suicide prevention: a critical scoping review

BACKGROUND

Indigenous peoples of Canada, United States, Australia, and New Zealand experience disproportionately high rates of suicide as a result of the collective and shared trauma experienced with colonization and ongoing marginalization. Dominant, Western approaches to suicide prevention-typically involving individual-level efforts for behavioural change via mental health professional intervention-by themselves have largely failed at addressing suicide in Indigenous populations, possibly due to cultural misalignment with Indigenous paradigms. Consequently, many Indigenous communities, organizations and governments have been undertaking more cultural and community-based approaches to suicide prevention. To provide a foundation for future research and inform prevention efforts in this context, this critical scoping review summarizes how Indigenous approaches have been integrated in suicide prevention initiatives targeting Indigenous populations.

METHODS

A systematic search guided by a community-based participatory research (CBPR) approach was conducted in twelve electronic bibliographic databases for academic literature and six databases for grey literature to identify relevant articles. the reference lists of articles that were selected via the search strategy were hand-searched in order to include any further articles that may have been missed. Articles were screened and assessed for eligibility. From eligible articles, data including authors, year of publication, type of publication, objectives of the study, country, target population, type of suicide prevention strategy, description of suicide prevention strategy, and main outcomes of the study were extracted. A thematic analysis approach guided by Métis knowledge and practices was also applied to synthesize and summarize the findings.

RESULTS

Fifty-six academic articles and 16 articles from the grey literature were examined. Four overarching and intersecting thematic areas emerged out of analysis of the academic and grey literature: (1) engaging culture and strengthening connectedness; (2) integrating Indigenous knowledge; (3) Indigenous self-determination; and (4) employing decolonial approaches.

CONCLUSIONS

Findings demonstrate how centering Indigenous knowledge and approaches within suicide prevention positively contribute to suicide-related outcomes. Initiatives built upon comprehensive community engagement processes and which incorporate Indigenous culture, knowledge, and decolonizing methods have been shown to have substantial impact on suicide-related outcomes at the individual- and community-level. Indigenous approaches to suicide prevention are diverse, drawing on local culture, knowledge, need and priorities.

Ecological Calendars of the Pamir Mountains: Illustrating the Importance of Context-Specificity for Food Security

Communities in the Pamir Mountains of Central Asia are among the most vulnerable to climate change due to their geographic location and subsistence-based livelihoods. Historically, ecological calendars supported their agropastoral lifestyles which provided anticipatory capacity to seasonal changes. Due to decades of Soviet colonization and socioecological transformations, knowledge of these ecological calendars fell into disuse. In 2016, Savnob and Roshorv, two villages in the Bartang Valley of Tajikistan, began the revitalization of these calendars using a participatory action research process through knowledge co-generation. We undertook a comparative analysis to investigate the importance of context-specificity to ensure food security and reduce their vulnerability to climate change. A preliminary analysis of the temperature regime and local language terms, relating to the positioning and quality of land, framed our methods-of-analysis. We compared the villagers' ecological calendars by focusing on indicator species, potentially threatening weather events, land-use, livelihood activities, and the role of the vernal equinox. Despite their close geographic proximity, context-specificity determined by distinct microecologies influences the timing and practice of these communities' livelihood activities. These villages have different dependencies on biotic and abiotic events, crops, and land-use; all of which affect food security and survival. These differences contributed to mutual support between the two villages, increased the availability of food, and thereby, lowered their vulnerability to climate change. As Savnob's and Roshorv's ecological calendars are updated with changing climate, they can once again enhance their anticipatory capacity while reducing their vulnerability.

"Don't let anybody ever put you down culturally…. it's not good…": Creating spaces for Blak women's healing

Research has highlighted the importance of Indigenous knowledge and cultural practice in healing from ongoing histories of trauma, dispossession, and displacement for Indigenous peoples in Australia and elsewhere. Connection with culture, Country, and kinship has been identified as protective factors for Aboriginal social and emotional well-being and as facilitating cultural healing. This paper draws on stories mediated through cultural practice specifically, Wayapa and bush-dyeing workshops, to explore how women resignified experiences and engaged in "healing work." Our collaborative analysis of the stories shared resulted in three main themes that capture dialogs about the need for culturally safe spaces, vulnerability and identity, and culture, Country, and place. Centering Aboriginal knowledge, our analysis shows the meanings of Country, spirituality, and the coconstitution of people, culture, and the natural environment. Through Indigenous cultural practice, the women "grew strength in relationship" as they engaged in the psychosocial processes of deconstruction, reclamation, and renarrating personal and cultural identities.

Framing co-productive conservation in partnership with Arctic Indigenous peoples

Indigenous communities at the front lines of climate change and biodiversity loss are increasingly shaping the conservation of lands, waters, and species. The Arctic is a hotbed for emerging local, national, and international conservation efforts, and researchers, managers, and communities alike will benefit from a framework that improves approaches to Indigenous partnerships. Co-productive conservation is a framework that encompasses both the co-production of knowledge and the co-production of public services to pursue ethically conscious, culturally relevant, and fully knowledge-based approaches to biodiversity concerns. Co-productive conservation recognizes that conservation can be practiced in a way that embodies Indigenous perspectives, knowledge, rights, priorities, and livelihoods. Six iterative and reflexive co-production processes (i.e., co-planning, co-prioritizing, co-learning, co-managing, co-delivering, and co-assessing) focus on the human dimensions that allow research, management, and conservation to affect change. By opening discussions on how to structure conservation efforts in partnership with Indigenous communities, the conservation community can move away from narratives that perceive Indigenous participation as an obligation or part of an ethical narrative and instead embrace a process that broadens the evidence base and situates conservation within Indigenous contexts.

The 'land of fires': epidemiological research and public health policy during the waste crisis in Campania, Italy

The region of Campania, South Italy rose to prominence in the mid-2000s due to the illegal disposal of waste by the Camorra during the local waste management crisis. Several lines of evidence have identified a link between exposure to toxic waste and adverse health outcomes in the local populations. Critically, studies since 2017 have strongly suggested that this link is causal in nature. The uncertainty of evidence polarised the Italian epidemiological community and partly undermined the precautionary principle in public health policy, leading to years of delay in the deployment of appropriate interventions. The crisis also sparked concerns about pollution of soil, water, and agricultural products. The contrast between political responses and protests from local communities shows analogies with environmental emergencies of a larger scale. Beyond law enforcement actions to prosecute illegal waste disposal activity, future mitigation of risks for affected populations will require coordinated efforts in environmental policy (land reclamation, improved waste management) and public health (i.e. extensive epidemiological surveillance, screening and prevention programs). By summarising evidence over the last two decades, this review aims to construct a cohesive interdisciplinary narrative of the events in the Campanian waste crisis.

Ethnobotanical investigation of medicinal plants in Buska Mountain range, Hamar district, Southwestern Ethiopia

BACKGROUND

Despite the fact that ethnobotanical studies have been conducted in various parts of Ethiopia, compared with the existence of the multitude and diverse ethnic groups and their associated traditional knowledge, the studies are not comprehensive enough for all the localities and communities in the country. This is also true for the Hamar community of Southwestern Ethiopia, who are totally dependent on plants and plant products for their livelihood. Hence, this investigation was done to identify and record medicine plants and the native wisdom of the community in the area.

METHODS

Three hundred twenty six (326) informants were selected from the 12 lowest governmental units (Kebeles) applying Cochran's formula through stratified random sampling technique. From the total informants, 74 (48 males and 26 females) were purposively selected for in-depth discussion. Semi-structured interviews, focus group discussions, guided field walks as well as market surveys were used for data collection. Standard ethnobotanical analytical tools comprising ranking and comparison were used for the analysis. Preference ranking, pair-wise comparison, informant consensus factor, direct matrix ranking, Cultural Significance Index (CSI) and Jaccard's similarity coefficient (JCS) as well as Analysis of Variances (ANOVA), applying SPSS (version 20) were computed.

RESULTS

A total of 145 species practical to cure about 72 ailments of livestock and humans were recorded. Families Fabaceae (with 22% of species), Asteraceae (11%), and Lamiaceae (9%) were discovered as the most dominant families in the area. Shrubs contributed the most (40%) to the growth forms followed by herbs (26.5%). Fresh leaves of the plants were parts that are used most frequently in the area. The highest ICF value (0.94) was recorded for reproductive problem categories. There was a relatively very high dependence of the community on plants and plant products together with a hoarded indigenous knowledge in the area that positively correlated with age (r = 0.82).

CONCLUSION

The study's findings revealed that Buska Mountain range is a home for highly diverse and most dependable plant species and associated indigenous knowledge. However, because of the realized environmental threats in the area, the conservation efforts of the community should be invigorated and supported in order to sustain the biodiversity in general and the medicinal plant species in particular.

Farmers' knowledge on cultivation, utilization and conservation practices of barley (Hordeum vulgare L.) in three selected districts in Ethiopia

BACKGROUND

Farmers' knowledge has a role in maintaining barley (Hordeum vulgare L.) genetic resource, which plays an important role in food security, and provides socio-cultural value to the Ethiopian farmers. However, farmers' knowledge has been ignored in the decision-making process in Misha, Gumer, and Hetosa districts, Ethiopia.

METHODS

In this study, a semi-structured interview guide was used to carry out comprehensive house-to-house interviews with 357 purposively selected farmers to document their knowledge of barley cultivation, utilization and conservation practices.

RESULTS

The majority of farmers (57.1%) grow barley on 0.5-0.75 hectares. Farmers identified and described 68 barley varieties with various local names, which were given to barley based on different characteristics such as plant height, spikelet length, row type, seed size and color, yield, place of origin, and use-values. Farmers are familiar with the nature, characteristics, end-uses, and preparation of different well-appreciated local meals and drinks. Farmers noticed that the number of barley local varieties has been decreasing in recent years. Introduction of improved varieties was perceived by all farmers as the main cause for the decrease in the number of barley local varieties in their localities. Another factor for the reduction in local barley varieties, according to 24.2% of farmers, was soil fertility degradation. Most of the farmers (65.7%) use their own barley seeds, which they select and save for the next growing season for specific attributes. They have their own indigenous knowledge that they have acquired through experience by growing, selecting, and conserving barley for the last 20-30 years or more.

CONCLUSION

The majority of farmers gave attention to commercial cultivars due to their better market value. Thus, the introduction of improved cultivars has imposed on local varieties. The indigenous knowledge that the famers acquired through experience could be considered an advantage for the conservation of barley genetic resources by using farmers' participatory approach to widen cultivation and to improve barley local varieties for future use.

Introduction to the special section: Histories of Global Health in Africa

Global health is a multidisciplinary field, yet rarely productively incorporates historical knowledge. Local historical processes, interactions with past biomedical campaigns, and dynamic ecological narratives shape how disease outbreaks, health crises, and international interventions are received and remembered. The residues and afterlives of past interactions influence contemporary understandings. We argue for a broadening of the types of knowledge that are integrated into global health research, interventions, and policymaking by paying attention to project afterlives and better integrating forms of vernacular knowledge. Recognizing, understanding, respecting, and incorporating this knowledge is critical to the efficacy of global health-related interventions and the resulting outcomes.

Unsettling knowledge boundaries: the Indigenous pitiki space for Basotho women's sexual empowerment and reproductive well-being

Indigenous knowledge systems embody a holistic, inclusive view of the world and foreground interconnectedness for the promotion of life. Through reflective engagement with the author's positioning as an Indigenous researcher, this article explores Indigenous knowledges of sexual, reproductive health and motherhood shared by Basotho women. It draws on the life stories of twenty never-married women and uses decolonial African feminist approaches to challenge the assumed universality of conceptions of sexual and reproductive health that are both deeply embedded and produced within specific relations of power. It illuminates the Indigenous pitiki space as an Indigenous knowledge hub purposed to empower Basotho women's sexual and reproductive health. Within this space, Indigenous knowledges and skills are shared amongst women, with the elderly imparting knowledges to the young women. In the context of unsurmountable health disparities, the article shows how Indigenous knowledge-sharing outside the exclusive 'westernised' health systems enables communal support for the well-being of women and children in African contexts. It emphasises the need for inclusive and expansive knowledge production systems not only to better inform equitable health solutions for Indigenous communities but also for epistemic redress in the discipline of Sociology.

Medicinal plants used to treat livestock ailments in Ensaro District, North Shewa Zone, Amhara Regional State, Ethiopia

Background

In Ethiopia, the majority of animal owners throughout the country depend on traditional healthcare practices to manage their animals' health problems. This ethnoveterinary study was carried out in Ensaro District, North Showa Zone, and Amhara Region, Ethiopia, to identify medicinal plant species used by the local community to treat various livestock ailments.

Methods

To collect ethnobotanical information, a total of 389 informants (283 men and 106 women) were selected. Among these 95 traditional medicine practitioners were purposely chosen, while the remaining 294 were selected through a systematic random sampling method. Ethnobotanical data were collected through semi-structured interviews, participant observation, guided filed walks and focus group discussions. The Informant Consensus Factor (ICF) and Fidelity Level (FL) values, preference, and direct matrix exercise ranking were determined using quantitative methods. Statistical tests were used to compare indigenous knowledge of medicinal plants among different informant groups.

Results

A total of 44 ethnoveterinary medicinal plant species were collected and identified that were distributed across 43 genera and 28 families. The family Solanaceae stood first by contributing 4 species followed by Amaranthaceae, Asteraceae, Euphorbiaceae, Fabaceae and lamiaceae with 3 species each. Thirty- seven (88.09%) medicinal plants were collected from wild habitats, 6 medicinal plant species were collected from home garden. The most frequently used life form was shrubs (23 species, 54.76%) followed by herbs (13 species, 30.95%). The widely used parts of medicinal plants were leaves followed by roots. Prepared remedies were administered through drenching, dropping, smearing, eating, wrapping, fumigating and washing. There was significant difference in the indigenous knowledge of medicinal plants between gender, urban and rural people, general and key informants and among age groups.

Conclusion

Ensaro District is a relatively rich in diversity of ethnoveterinary medicinal plants together with a rich indigenous knowledge in the local communities to collect and effectively utilize for the management different livestock diseases. On the other hand, these days, agricultural expansion, fuel wood collection, cutting plants for fence, furniture and charcoal production are the major threatening factors of these plant resources. Thus, people of the study area must implement in situ and ex-situ conservation strategies to ensure sustainable utilization of these species.

Supplementary Information

The online version contains supplementary material available at 10.1186/s12917-022-03320-6.

Reclaiming Indigenous Health in the US: Moving beyond the Social Determinants of Health

The lack of literature on Indigenous conceptions of health and the social determinants of health (SDH) for US Indigenous communities limits available information for Indigenous nations as they set policy and allocate resources to improve the health of their citizens. In 2015, eight scholars from tribal communities and mainstream educational institutions convened to examine: the limitations of applying the World Health Organization’s (WHO) SDH framework in Indigenous communities; Indigenizing the WHO SDH framework; and Indigenous conceptions of a healthy community. Participants critiqued the assumptions within the WHO SDH framework that did not cohere with Indigenous knowledges and epistemologies and created a schematic for conceptualizing health and categorizing its determinants. As Indigenous nations pursue a policy role in health and seek to improve the health and wellness of their nations’ citizens, definitions of Indigenous health and well-being should be community-driven and Indigenous-nation based. Policies and practices for Indigenous nations and Indigenous communities should reflect and arise from sovereignty and a comprehensive understanding of the nations and communities’ conceptions of health and its determinants beyond the SDH.

Tangled compositions: Botany, agency, and authorship aboard HMS Endeavour

By all accounts, James Cook's HMS Endeavour sojourn in Tahiti was a pivotal moment in Enlightenment engagements between Indigenous and European cultures. Among the voyage records that survive, the Endeavour draftsman Sydney Parkinson's Journal of a Voyage to the South Seas (1773) is widely viewed as anomalous for the depth and breadth of its interests in Indigenous Tahitian culture and plant knowledge. This essay complicates that view, with emphasis on the contingencies peculiar to the Journal's publication and to Parkinson's own authorial biography. Drawing on Gilles Deleuze and Félix Guattari's concept of the rhizome, I analyze Parkinson's account alongside the botanist Daniel Solander's historiographically underutilized "Plantae Otaheitenses" manuscript. In so doing, I offer an alternative reading of the Journal as archetypal rather than exceptional in its attention to Indigenous cultures and knowledges. At stake, I suggest, is an enhanced appreciation for Indigenous-European botanical engagements and for Enlightenment print culture more broadly, as well as for the nebulously adisciplinary and collaborative nature of Enlightenment natural history field practices.