The ethnobotany ofCarludovica palmata Ruíz & Pavón (Cyclanthaceae) in Amazonian Ecuador

All of Ecuador’s indigenous Amazonian people use Carludovica palmata Ruíz & Pavón. The most frequent use is for roof thatching. Fibers from the petiole also are used to make baskets and to tie small timbers. The Shuar, Achuar and Quichua make mammal and fish traps from the petiole. The bases of unopened leaf buds and the fruits are edible. The buds have a taste similar to palm hearts. Carludovica palmata grows in open, disturbed sites often in alluvial soil. Ecuador’s indigenous people often protect the plant when clearing fields. They also intentionally plant it. The commercial use of its buds for food and the marketing of native crafts made from C. palmata could rival the plant’s importance in the Panama hat industry.     

The aesthetics of ‘time reckoning’: a Guna chromatic history★

This is a study of time and aesthetics through an ethnographic analysis of an indigenous visual system. Looking at historical changes in women's clothing and village patterns among Guna people (Panama), the article shows that images and artefacts are key to shedding light on indigenous historicities. Core visual and material processes encapsulate and manifest biographical and group time. By the same token, such processes provide a privileged perspective to consider how present-day social relations are the product of long-term historical transformations. The analysis draws on the relatively overlooked notion of ‘chromatism’ developed by Lévi-Strauss and subsequently elaborated by Lima as ‘chromatic sociality’. It proposes that ‘chromatism’ is an indigenous category that allows for reckoning with the passing of time and the shifting circumstances of history.     

Recreated practices by Mapuche women that strengthen place identity in new urban spaces of residence in Santiago,Chile

The phenomenon of migration to cities by indigenous Mapuche people of Chile is associated with various consequences, such as the loss of ethnic identity and cultural practices. This study aims to describe how ethnic identity is maintained through the recreation of ancestral cultural practices that Mapuche women promote in their families, generating identification to new spaces of residence. This qualitative research draws on analyses of forty-eight interviews conducted with twelve families from four neighbourhoods in Santiago. The study reveals ways in which key traditional Mapuche practices are translated and recreated through the processes of place-referent continuity and place-congruent continuity in new urban areas of residence which in turn express variant forms of ethnic identity and everyday politics of care that extend beyond folkloric notions of rural indigeneity and more static political ideologies of ethno-national autonomy.     

Indigenous ecological knowledge and natural resource management in the cultural landscape of China’s Hani Terraces

Indigenous ecological knowledge (IEK) can contribute to the management of local ecosystems and landscapes. Cultural landscapes are produced by and reflect the long-term interactions between humans and nature in indigenous societies. Yunnan Province, located in southwestern China, is the homeland of many ethnic groups, and is also a refuge for numerous species of wild plants and animals. Indigenous people in Yunnan, who have rich ecological knowledge, play an important role in the conservation of local biodiversity and the region’s unique terraced agricultural landscapes. We used the Hani people and their outstanding cultural landscape of rice terraces in Yuanyang County of Yunnan Province as a case study to describe their worldview and discuss their formation of IEK; their roles in the preservation of rice landraces and in pest regulation; their management of water, forest, and soil resources; and the vertical landscape pattern and resource-circulation system that has evolved in the areas managed by the Hani. We also discuss the challenges and threats facing the Hani, their IEK, and their cultural landscape, as well as discuss the potential for integration of the Hani’s IEK with modern conservation efforts.     

Human genome diversity: Ethics and practice in Australia

Researchers who propose projects about the human past frequently fail to distinguish between scientific value and the impact of both the proposal and the possible outcome for participant groups. It is only in recent years, and still in relatively few cases, that Aboriginal Australians have been directly involved in projects about themselves. The legacy of previous research experiences is a lingering distrust of ‘white’ researchers who visit communities briefly, take material/information, publish papers, and are rarely seen again. This distrust is understandable but in turn becomes a barrier which many well-intentioned researchers are unable or unwilling to overcome. The expectations of the scientific community, particularly in the field of molecular biology, simply do not make allowances in terms of time or funding to build a trusting relationship between the researchers and the researched. Sensitivity to indigenous rights and expectations with regard to scientific research brings obligations to scientific investigators with which few are well prepared to deal. The direct involvement of indigenous people in research about themselves is essential to the development of trusting working relationships likely to result in valuable outcomes for all participants and increased opportunities for ongoing research. Well negotiated, co-operative research can provide information of value to both scientific investigators and local participants, but adequate and ongoing consultation, as well as the return of results to the communities in an accurate and appropriate form must be part of research strategy. For example, information about mitochondrial DNA studies may assist Indigenous Australian people, whose families were dispersed during colonisation by Europeans, to trace links with the past, find ‘stolen children’ and by association with other anthropological, linguistic and archaeological data, repossess some remnants of traditional knowledge, but researchers must ensure that participants have a realistic understanding of the limitations of the research.     

Changing Ethnobotanical Knowledge of the Roviana People,Solomon Islands: Quantitative Approaches to its Correlation with Modernization

This study examines the acculturation of ethnobotanical knowledge in association with modernization by analyzing similarities and differences within a language group, the Roviana people of the Solomon Islands. Cultural consensus analysis and evaluation of either village-level or individual-level modernity were performed for seven villages. In one modernized and one less modernized village, detailed socioeconomic data at the individual level were collected. Intervillage variation of knowledge correlated with modernity only when the villages were referenced to the less modernized villages, while there was no correlation when the most modernized village was used as the base knowledge. An informant’s knowledge in the less modernized village was affected by socioeconomic factors, but this was not observed in the modernized village. From these results, I suggest that modern knowledge is easily integrated into the ethnobotanical knowledge system but is not directly related to the loss of indigenous botanical knowledge.     

Protecting Indigenous Values in Water Management: A Challenge to Conventional Environmental Flow Assessments

Although environmental flow assessments and allocations have been practiced in Australia for nearly 20 years, to date they have not effectively incorporated indigenous values. In many cases, even though indigenous people rely substantially on aquatic resources, environmental flows have been assumed to be an acceptable surrogate for the protection of indigenous interests. This paper argues that the need to adapt flow assessments to account for linkages and dependencies between people and rivers is equally applicable to developed world indigenous contexts such as Australia as it is to developing countries where there has been some attempt to address indigenous or subsistence water requirements. We propose three challenges to conventional environmental flow assessments that, if met, will improve the ability of water resource planning to address indigenous interests. The first challenge is to recognize that in an indigenous context a different suite of species may be considered important when compared to those valued by other stakeholders. Although conservation status or rarity may be important, it is common and widespread species that make substantial contributions to indigenous household incomes through customary use. The second challenge is to accommodate a different set of management objectives in environmental flow allocation. Environmental flows will need to meet the requirement of hunting and fishing activities at rates that are socially and economically sustainable. The third and arguably most theoretically challenging task is for environmental flow assessments to take into account indigenous worldviews and the quality of people–place relationships that are significant in indigenous cultures. Meeting these three challenges to environmental flow assessment will assist water management agencies and other practitioners to protect indigenous interests as water allocation decisions are made.     

Substances, relationships and the omnipresence of the body: an overview of Ashéninka ethnomedicine (Western Amazonia)

Indigenous Amazonian ethnomedicine usually relies on numerous forms of healing, exercised by both specialists and non-specialists. Such is the case among the "Asheninka del Ucayali" (Arawak from the Peru-Brazil border). This paper attempts to elicit the underlying consistencies of their manifold, often contradictory practices and statements. It draws on ethnographic data gathered between 1997 and 2000, and is essentially based on my own interviews and participant observation. Concerning some specific points these data are also compared with ethnobotanical findings, to highlight significant peculiarities of the Asheninka approach. The first question is about the nature of a "good medicine". When the Asheninka borrow botanical knowledge from another ethnic group and comment the fact, the contrast between indigenous self-assessments and objective ethnobotanical measurements points out a crucial difference: While the Western approach focuses essentially on chemical effectiveness of the plants themselves, Asheninka people pay much more attention to relational aspects. The relational dimension also involves the plants themselves, as a sort of person. The point has implications in Asheninka shamanism and herbalism. A shaman does not necessarily need to be a good botanist. His main concern is managing a network of personal relationships involving all kinds of living beings. This network is supposed to be the mainspring of illness – a belief shared by both shamans and ordinary people. However, most ordinary people have detailed herbal knowledge. In fact, this everyday herbalism amounts to an alternative explanatory model. Such a coexistence of two contrasting explanatory systems is frequent in Amazonia. Among the Asheninka, nevertheless, the underlying hierarchy is clear: the herbal, apparently more materialistic, approach is embedded in the shamanic, plainly relational, model.     

The annual Day of the Dead song contest: musical‐linguistic ideology and practice,piratability, and the challenge of scale

Building on research theorizing scale, this article proposes augmentations to existing frameworks that will help illuminate how localities are linked to ‘stranger collectives’ like nations, ethnicities, and global religious ‘communities’. In this case of ethnic revival from Mexico's Sierra Mazateca, people use new vernacular literacy practices tied to local musical performances as a way of ‘customizing’ modular forms deployed by national and global institutions to manage indigenous difference. People ‘re‐imagine’ locality through a localized indigenous literacy that takes templates provided by the Mexican state and the Catholic Church and places them in productive tension with local context: musical properties of the indigenous language Mazatec, locally valued performance practices, and local musical‐linguistic ideologies. While this revival movement draws on immanently modular forms, once locally embedded they become ‘unpiratable’, and constitute a new resource for inscribing local belonging. This case suggests the importance of considering linguistic and musical aspects of social context often taken for granted in anthropological investigations of scale.     

Plant Remedies against Witches and the Evil Eye in a Spanish “Witches’ Village”

Plant Remedies against Witches and the Evil Eye in a Spanish “Witches’ Village.” An ethnobotanical survey was carried out to understand the traditional knowledge and current use of different preventive and curative plant remedies against witches and the evil eye in a Spanish rural community (Villarino de los Aires, Salamanca). Located in a Spanish region known as “Arribes del Duero,” this locality has historically been considered an important “witches’ village.” An anonymous questionnaire was answered by 52 people living in the village. The cultural importance index (CI) of each species was calculated. To analyze how knowledge varies as a function of the socio-demographic characteristics of the different informants, an analysis of covariance (ANCOVA) was performed, taking as variable to model the use-reports provided, and as explanatory variables the age, gender, and educational status. Age was the only variable that explained the variety in the number of plant remedies known; people over 60 knew significantly more plant remedies. Fifteen vascular plants were mentioned. The preventive remedies were particularly associated with key moments of the religious calendar. Branches gathered from olive trees, laurel, and/or rosemary are blessed on Palm Sunday, and then placed on window sills to protect people’s homes. During the celebration of Saint John’s Bonfire, aromatic plants are burnt, and the purifying and protecting power of the smoke emerges. The traditional use of plants hung behind doors of houses and stables to repel witches, and rituals for curing evil eye affecting people, animals, or even possessions were also revealed. Even today in rural communities of western Spain, there is a clear connection between popular religious and magic beliefs and their relationship with nature, especially plants.     

Local knowledge of biotic diversity and its conservation in Rural Hausaland, Northern Nigeria

Because biodiversity is debated primarily from western perspectives, the significance of threatened taxa has not been properly assessed in the cultural and ecological contexts of their use. Instead, conservable species tend to be identified by outsiders who are culturally and politically detached from the threatened environments. However, over the last decade or so a growing number of studies document why and how indigenous knowledge and people can become part of development and sustainable conservation. Presented here is a Nigerian example that illustrates how formal conservation efforts are handicapped by their failure to take into account local environmental knowledge. I argue that the potential erosion of biodiversity in Hausaland has been checked by the varied management of cultivated and other lands, and by the use of plants in overlapping contexts—as medicines, foods, and the like.     

Engrained experience—a comparison of microclimate perception schemata and microclimate measurements in Dutch urban squares

Acceptance of public spaces is often guided by perceptual schemata. Such schemata also seem to play a role in thermal comfort and microclimate experience. For climate-responsive design with a focus on thermal comfort it is important to acquire knowledge about these schemata. For this purpose, perceived and “real” microclimate situations were compared for three Dutch urban squares. People were asked about their long-term microclimate perceptions, which resulted in “cognitive microclimate maps”. These were compared with mapped microclimate data from measurements representing the common microclimate when people stay outdoors. The comparison revealed some unexpected low matches; people clearly overestimated the influence of the wind. Therefore, a second assumption was developed: that it is the more salient wind situations that become engrained in people’s memory. A comparison using measurement data from windy days shows better matches. This suggests that these more salient situations play a role in the microclimate schemata that people develop about urban places. The consequences from this study for urban design are twofold. Firstly, urban design should address not only the “real” problems, but, more prominently, the “perceived” problems. Secondly, microclimate simulations addressing thermal comfort issues in urban spaces should focus on these perceived, salient situations.     

Adaptive Learning Networks: Developing Resource Management Knowledge through Social Learning Forums

The purpose of this paper is to explore adaptive learning networks as a contemporary means by which new resource management knowledge can develop through social learning forums. The paper draws upon recent discussions within two disparate literatures on indigenous knowledge and network theory and is grounded in fieldwork with two Anishinaabe First Nations in northwestern Ontario. The paper has three objectives. First, problematize the principle of representation as a basic way of including the knowledge of indigenous peoples within natural resource and environmental management. Second, utilize network theory as a way to weave together adaptive learning by individuals into a cross-cultural social learning process. Finally, propose an adaptive natural resources and environmental framework that brings together, through a social learning process, the different ways individuals, indigenous peoples and resource managers, perceive environmental change.     

Coppice Harvesting of Fuelwood Species on a South African Common: Utilizing Scientific and Indigenous Knowledge in Community Based Natural Resource Management

The limitations of Community Based Natural Resource Management (CBNRM) with respect to the difficulties of comparing local versus scientific knowledge categories within a bounded definition of ‘community’ were investigated by means of a study exploring local indigenous knowledge pertaining to harvesting technique, and the impact of soil and species type on the post-harvest coppice response of popular savanna fuelwood species, among rural inhabitants of the Bushbuckridge region of the Limpopo Province, South Africa. Soils and plants were evaluated chiefly in terms of their perceived ability to retain precipitation, making rainfall a driving force in local understanding of environmental productivity. Some indigenous knowledge showed an agreement with biological data, but overall the variability in responses, as well as the diverse scales at which indigenous and scientific knowledge is directed, were too great to allow for simplistic parallels between local ecological indices to be made. Indigenous environmental knowledge was underscored by the perceived symbolic link between environmental and social degradation. It is recommended that environmental managers incorporate indigenous knowledge as a component of a systems-level approach to natural resource management, where biological, cultural, economic, and symbolic aspects of natural resource use are nested within a broader ecosocial system. This approach to indigenous knowledge is offered as an alternative to the simple scientific evaluation that so often characterizes environmental management.     

Landscape Ideologies,Indigenous Governance,and Land Use Change in the Ecuadorian Amazon, 1960–1992

In recent years, states have ceded governance over large territories to indigenous organizations. This article examines the history of an early case of territorial governance (dating from the 1970s) to probe the social, political, and environmental processes that occur when an indigenous social movement becomes a governing body. It argues that indigenous organizations can quickly learn to “see like states” (Scott 1998) without adopting the particular visions promoted by the state that facilitated their new role. In the case explored here, indigenous leaders created landscape improvement schemes that went beyond those promoted by the state and others in terms of changing the legibility of land use and tenure categories. Furthermore, their schemes had significant impacts on forest cover as evidenced by remotely sensed images. These processes challenge theories that position the state as the primary arbitrator of human-environmental relations as well as theories that dichotomize between states and indigenous organizations.     

Who Counts? Demography of Swidden Cultivators in Southeast Asia

Swidden cultivators are often found as a distinct category of farmers in the literature, but rarely appear in population censuses or other national and regional classifications. This has led to a worldwide confusion on how many people are dependent on this form of agriculture. The most often cited number of 200–300 million dates back to the early 1970s, but the source is obscure. We assess available, published data from nine countries in Southeast Asia and conclude that on this basis it is not possible to provide a firm estimate of the number of swidden cultivators in the region. A conservative range of 14–34 million people engaged in swidden cultivation in the region is suggested, however. We argue that along with improved knowledge of swidden livelihoods, there is an urgent need to develop techniques that will allow for better estimates of swidden populations in order to secure appropriate rural development and poverty reduction in swidden areas.     

Solid Loss of Carrots During Simulated Gastric Digestion

The knowledge of solid loss kinetics of foods during digestion is crucial for understanding the factors that constrain the release of nutrients from the food matrix and their fate of digestion. The objective of this study was to investigate the solid loss of carrots during simulated gastric digestion as affected by pH, temperature, viscosity of gastric fluids, mechanical force present in stomach, and cooking. Cylindrical carrot samples were tested by static soaking method and using a model stomach system. The weight retention, moisture, and loss of dry mass were determined. The results indicated that acid hydrolysis is critical for an efficient mass transfer and carrot digestion. Internal resistance rather than external resistance is dominant in the transfer of soluble solids from carrot to gastric fluid. Increase in viscosity of gastric fluid by adding 0.5% gum (w/w) significantly increased the external resistance and decreased mass transfer rate of carrots in static soaking. When mechanical force was not present, 61% of the solids in the raw carrot samples were released into gastric fluid after 4 h of static soaking in simulated gastric juice. Mechanical force significantly increased solid loss by causing surface erosion. Boiling increased the disintegration of carrot during digestion that may favor the loss of solids meanwhile reducing the amount of solids available for loss in gastric juice. Weibull function was successfully used to describe the solid loss of carrot during simulated digestion. The effective diffusion coefficients of solids were calculated using the Fick’s second law of diffusion for an infinite cylinder, which are between 0.75 × 10⁻¹¹ and 8.72 × 10⁻¹¹ m²/s, depending on the pH of the gastric fluid.     

Classifying conservation targets based on the origin of motivation: implications over the success of community-based conservation projects

Community-based conservation (CBC) projects represent one approach to biodiversity conservation when working with indigenous and local people. This method aims to achieve conservation and development goals simultaneously, however whether both types of goals can be met or whether competition between the two precludes success is an issue of much discussion. Conservation targets are one of the most important elements upon which a conservation project is built. We propose that one way to link biodiversity conservation with human development goals is to consider people’s needs and interests in the selection of the conservation target. Here, we present three categories of conservation targets that vary according to the origin of motivation that drives indigenous and local people to conserve the target. According to the type of target selected, the level of participation, integration of traditional ecological knowledge, level of external intervention and long-term sustainability will vary. We encourage conservation practitioners to understand the motivations that lead indigenous and local people to participate in conservation projects, and to develop and design CBC projects from these incentives.     

Dermatophytes and other keratinophilic fungi from coypus (Myocastor coypus) and brown rats (Rattus norvegicus)

The occurrence of mycotic agents was investigated by hair-brush technique on the coat of 162 naturalized coypus (Myocastor coypus) and 64 indigenous brown rats (Rattus norvegicus) originating from the same protected area in Central Italy. The isolates from positive coypus (29.6%) were identified as Microsporum gypseum (14.8%), Trichophyton terrestre (9.8%), Alternaria sp. (3.7%), Trichophyton mentagrophytes (2.5%), Cladosporium sp. (1.8%), Scopulariopsis sp. (1.2%), and Chrysosporium keratinophilum (0.6%), whereas the isolates from positive rats (46.7%) were identified as M. gypseum (28.1%), T. mentagrophytes (12.5%), Chrysosporium tropicum and T. terrestre (3.1% each), and Chrysosporium inops (1.6%). Statistically, brown rats were more likely to harbor fungal agents (P < 0.05) on their coat than coypus, especially T. mentagrophytes (P < 0.01) and M. gypseum (P < 0.05). No positive animal showed dermatological lesions. The present results are the first providing basic information on the coat’s mycoflora of a wild coypu population. It is concluded that the coypu, an allochthonous rodent in Italy, can play a role as natural animal reservoir of dermatophytes and as carrier of keratinophilic and saprophytic fungi within its new habitat, though to a lesser extent than indigenous rats. Therefore, people who are exposed to the risk of contact with the coat of rats and coypus should take all the cautions needed to protect themselves from mycotic agents potentially transmissible to humans.     

Discourses,Power Negotiations and Indigenous Political Organization in Forest Partnerships: The Case of Selva de Matavén,Colombia

While much research on forest partnerships hitherto has been focused mainly on the drivers behind their formation, the kind of actors and deals involved, and the factors that promote or hinder their success, much less attention has been paid to the dynamic relationships and processes inherent in these partnerships. Based on the study of a partnership process in an indigenous reservation in Colombian Amazonia covering a variety of projects, this paper seeks to fill part of this lacuna by analyzing the partnership as a dynamic ‘discursive battlefield,’ in which objectives and actions are being constantly negotiated. Actors in the Matavén partnership strategically incorporate discursive elements in order to pursue their own interests while also endorsing those that ensure the continuation of collaboration. We conclude that discourses are embedded in partnership micro-politics. On the one hand, discursive shifts occur as a reflection of power balances at given moments. On the other hand, discourses constitute indispensable resources with the potential to both enhance individual actor’s negotiating power and to create opportunities for compromise. Within an ongoing discursive tension between ‘conservation’ and ‘indigenous autonomy,’ flexible notions such as ‘territorial ordering’ prove to be successful in allowing space for manoeuvre and granting conceptual coherence to shifts occurring ‘on the ground.’