百色民间植物崇拜文化与生物多样性保护研究

植物崇拜是人类崇尚自然,敬畏生命朴素理念的基本体现。为了解百色民间植物崇拜文化内涵以及其对生物多样性保护作用和管理的影响,采用民族植物学方法调查了百色地区民间崇拜植物文化及其文化特征,从自然崇拜、传统节日文化、生命礼俗和传统医药等几个方面探讨百色民间植物文化对生物多样性保护的作用。百色民间植物文化内涵丰富,并表现了丰富的生物多样性。百色民间崇拜植物分属53个种,47个属,28个科,其中蔷薇科和豆科种类最多,分别为5种,其次是桑科和禾本科,分别为4种。从生活型的组成来看,乔木植物占绝对优势,有39种,占总种数的73.58%,草本11种,占总种数的20.75%;灌木3种,占总种数的5.67%。其中有4种植物在中国珍稀濒危植物信息系统中被列为国家Ⅱ级名录（闽楠、蚬木、格木、红椿）,有5种植物被列为各省市区（地方）保护野生植物名录（红楠、广西青冈、桃金娘、苏木、黄檀）。这些植物形成了多样的植物群落,对百色地区植物多样性保护具有重要促进作用。     

民族植物学研究现状(2017-2022)

《生物多样性公约》《名古屋议定书》《植物科学深圳宣言》等指导性文件都强调要认识到生物多样性相关传统知识的重要作用。生物多样性相关传统知识在生物文化多样性保护和可持续发展方面的作用也越来越受到人们的关注。民族植物学研究人与植物的相互作用关系, 是研究生物多样性相关传统知识的最主要学科领域, 近些年来取得了一系列的研究进展, 研究成果对于《植物科学深圳宣言》第六个优先领域目标的完成具有重要的推动作用。本文回顾了近年来特别是《植物科学深圳宣言》发布后的民族植物学研究状况, 主要从认知、利用、保护、管理植物等方面进行概述, 以便全面了解近期民族植物学研究的发展状况, 保护传统知识和植物文化, 为生物文化多样性的保护与发展做出重要贡献。近期获得的民族植物学成果, 说明民族植物学研究可以解决当下的一些热点问题。民族植物学的研究发现, 该学科能极大地促进传统知识、植物文化、生物文化多样性的保护, 尤其在农家品种以及濒危语言的保护方面有着巨大优势。     

鄂尔多斯蒙古族敖包文化和植物崇拜文化对保育生物多样性的贡献

结合民族生态学、文化人类学和样方调查方法,通过调查、访谈、搜集资料研究分析,评价了鄂尔多斯蒙古族敖包文化和植物崇拜文化对保育生物多样性的贡献.蒙古族敖包是受游牧文化保育的历史悠久的、天然的、原始的自然保护区.在鄂尔多斯高原有8个敖包的蒙古名直接反映出优势植物群落特征.鄂尔多斯蒙古族植物崇拜文化包括崇拜使用祭祀活动的植物,崇拜形状奇异、苍劲挺拔的乔木和崇拜寺庙附近的树木等3个内容.蒙古族敖包文化和树木崇拜文化在保育生物多样性中起到积极作用,她是在运用现代科学方法和技术进行生物多样性保育中值得发掘、研究和借鉴的传统生态文化.     

莲的民族植物学—经济与植物文化价值

从民族植物学的角度考察汉语中关于莲（ＮｅｌｕｍｂｏｎｕｃｉｆｅｒａＧａｅｒｔｎ．）的语汇,介绍莲的民间应用。并着重从俗文化、佛教文化和儒文化三方面分析莲的文化价值。莲的植物文化应与上古植物崇拜有关,佛教首先赋予莲以清静纯洁的象征意义,随着佛教的传播和汉化而被儒家吸收,并影响到俗文化。莲的植物文化价值取向的变迁与中国文化源流的大背景密切相关。     

百色地区民族民间植物崇拜文化与生物多样性保护

植物崇拜是人类崇尚自然、敬畏生命这一朴素理念的基本体现。为了解百色地区民族民间植物崇拜文化内涵及其对生物多样性保护和管理的影响,该文采用民族植物学方法调查了百色地区民族民间植物崇拜文化及其文化特征,从自然崇拜、传统节日文化、生命礼俗和传统医药等方面探讨了百色地区民族民间植物文化对生物多样性保护的作用。结果表明:百色地区民族民间植物文化内涵丰富,具有丰富的生物多样性。百色地区民族民间崇拜植物分属53个种、47个属、28个科。其中,蔷薇科和豆科种类最多,分别为5种; 其次是桑科和禾本科,分别为4种。从生活型的组成来看,乔木植物占绝对优势,有39种,占总种数的73.58%; 草本11种,占总种数的20.75%; 灌木3种,占总种数的5.67%。其中,有4种植物在中国珍稀濒危植物信息系统中被列为国家Ⅱ级名录(闽楠、蚬木、格木、红椿),有5种植物被列为各省市区(地方)保护野生植物名录(红楠、广西青冈、桃金娘、苏木、黄檀)。这些植物形成了多样的植物群落,对百色地区植物多样性保护具有重要的促进作用。     

民族植物学认识的几个误区

民族植物学是研究一定地区的人群与植物界(包括所有在经济上、文化上和其他方面有重要价值的植物)之间的全面关系, 同时也研究社会结构、行为和植物之间的相互作用。民族植物学在寻找新资源、探索植物资源可持续利用和保护途径中已经发挥了非常重要的作用。但民族植物学在我国的发展还相对滞后, 其中对民族植物学在理解上存在的误区是导致民族植物学不为更多人所了解的主要因素之一。本文对容易导致对民族植物学产生误解的6个方面(包括“民族植物学就是研究少数民族利用植物的科学”、“民族植物学仅仅是文献考证的一门学科”、“民族植物学无定量方法”等) 进行了初步分析, 以期让更多的人了解民族植物学, 参与到民族植物学研究中来。     

民族植物学认识的几个误区

民族植物学是研究一定地区的人群与植物界(包括所有在经济上、文化上和其他方面有重要价值的植物)之间的全面关系,同时也研究社会结构、行为和植物之间的相互作用.民族植物学在寻找新资源、探索植物资源可持续利用和保护途径中已经发挥了非常重要的作用.但民族植物学在我国的发展还相对滞后,其中对民族植物学在理解上存在的误区是导致民族植物学不为更多人所了解的主要因素之一.本文对容易导致对民族植物学产生误解的6个方面(包括"民族植物学就是研究少数民族利用植物的科学"、"民族植物学仅仅是文献考证的一门学科"、"民族植物学无定量方法"等)进行了初步分析,以期让更多的人了解民族植物学,参与到民族植物学研究中来.     

非木材林产品的民族植物学研究进展

非木材林产品（NTFPs）是指从森林植被中采集的药材、食物（如野菜、野果等）、树脂树胶、纤维或其他非木材类产品,它们不仅为当地群众提供了食物、药材等日常生活必需品,而且也是许多地区原住民的重要经济收入来源。在收集整理相关国内外研究资料的基础上,从非木材林产品的集市民族植物学、非木材林产品的经济价值和对原住民经济收入的贡献、影响非木材林产品采集和利用的因素、非木材林产品采集对当地生物多样性的影响、原住民对非木材林产品的传统管理与保护等方面对近年来有关非木材林产品的民族植物学研究进展进行了综合评述,并对非木材林产品的民族植物学重点研究内容和方向提出了一些建议。     

大理白族食用香料植物资源多样性研究

目的：了解白族食用香料植物资源状况，挖掘白族特色饮食文化中食用香料植物的利用。方法：以云南大理白族自治州三月街集贸市场为研究区域，应用民族植物学调查法对该区域食用香料植物种类、利用部位、烹饪方式等进行分析。结果：共收集到食用香料植物128种，隶属于41科101属。其中唇形科（Lamiaceae）植物最多，共记录到18种；食用部位主要以果实（32.81%）和茎（28.13%）为主；食用方法以炖煮、炒食和凉拌为主；该区域饮食主要以鲜、辣、酸口味最为突出，其中酸木瓜（Pseudocydonia sinensis）、长梗梅（Prunus mume var. cernua）等味酸性植物被广泛运用于白族特色菜肴中。结论：大理白族具有丰富的食用香料植物资源，食用香料植物种类、食用部分、食用方法等具有多样性，形成了白族特色文化中不可分割的一个重要部分。挖掘大理白族香料植物利用价值，对民族文化多样性及生物多样性保护具有一定的指导意义。     

《广西植物》

《广西植物》创刊于1981年,是国内外公开发行的植物学综合性学术期刊（学报级）。主要刊登植物学各学科具有创新性或较高学术水平的原始研究论文、综述和新成果简报等。主要栏目设置有：植物系统学与生物地理学、植物生态学与环境生物学、植物生理与分子生物学、植物化学与化学生物学、民族植物学与生物多样性保护等。     

蜡梅的民族植物学研究

蜡梅(Chimonanthus praecox)是特产我国且栽培历史悠久的名贵花木,在我国栽培广泛。从民族植物学的角度对蜡梅的名称溯源、文化内涵、观赏价值及经济价值等进行了分析。阐述其色、香、姿、韵的园林美学价值和不畏严寒的文化价值以及蜡梅属植物的药用、食用、工业用等经济价值。并且对蜡梅这一重要的绿化树种在我国园林中的应用进行了分析,探讨其在园林应用中应注意的原则以及蜡梅专类园栽植和混植、群植、盆景等多种应用形式。     

Applied Ethnobotany：Participatory Approach for Community Development and Conservation

Applied ethnobotany is a new subject in ethnobiological sciences referring to the transferring,reviving and cultivating ethnobotanical knowledge among different social groups within intra-and-inter-communities.Much research related to biodiversity in many countries is largely devoted to the gathering of more academic information,rather than to more incise studies focusing on finding answers to pressing challenges related to the use of plants by communities.China is country possessing rich biodiversity and cultural diversity.The long history of Chinese traditional medicine,diversity of cultivated crops and utilization of wild plant species are great cultural traditions to the country.Today,many societies of the country are still intricately linked to the natural environment economically as well as societies and groups within China.However,China is facing major changes in modernization of the coutry‘s economy,and globalization to form part of the world exchange system.Increasingly high levels of consumptions of natural plants,as well as national and international traes on plant products have resulted,space in over-harvesting of wild resources and accelerated environmental degradation.Local social structures and cultural traditions have also changed in order to cope with policy changes.In this background,over the last decade,applied ethnobotany for rural community development and conservation has been employed in different field projects and ethnic minority communities in Yunnan province of China.The applied ethnobotany has focused on work at community level to achieve sustainable use of naural resources and conservation.This presentation discusses findings and lessons learned from the projects on alternatives and innovations to shifting cultivation in Xishuangbanna,southwestern China.     

Ethnobotany of Mangroves among Jing People’s Folks

Mangrove plants are closely connected with folk customs of Jing ethnic group, and it is one of the symbols of Jing people as marine people. However, rapid economic development and globalization have brought about critical challenges to the cultural traditions of Jing people, and traditional knowledge of mangroves is being lost among Jing ethnic group. To protect folk customs on mangroves of Jing people, we have conducted a series of surveys on mangrove plants which have been used for folk customs of Jing people via ethnobotanical and taxonomical methods. The results showed that there were 14 mangrove plant species used in Jing people’s traditional folk customs. Four species of mangrove plants were used for religious belief, 11 species used in social customs and 7 species for material customs. Avicennia marina, Acanthus ilicifolius and Rhizophora stylosa are with the highest relationship with folk customs for Jing people. Our research can provide more comprehensive interpretation for characteristic on marine culture of Jing people, and improve the knowledge on ethnobotany of mangroves.     

Theories and Major Hypotheses in Ethnobotany

Ethnobotany has evolved from a discipline that largely documented the diversity of plant use by local people to one focused on understanding how and why people select plants for a wide range of uses. This progress has been in response to a repeated call for theory-inspired and hypothesis-driven research to improve the rigor of the discipline. Despite improvements, recent ethnobotanical research has overemphasized the use of quantitative ethnobotany indices and statistical methods borrowed from ecology, yet underemphasized the development and integration of a strong theoretical foundation. To advance the field of ethnobotany as a hypothesis-driven, theoretically inspired discipline, it is important to first synthesize the existing theoretical lines of research. We review and discuss 17 major theories and hypotheses in ethnobotany that can be used as a starting point for developing research questions that advance our understanding of people–plant interactions. For each theory or major hypothesis, we identify its primary predictions and testable hypotheses and then discuss how these predictions have been tested. Developing research to test these predictions will make significant contributions to the field of ethnobotany and create the critical mass of primary literature necessary to develop meta-analyses and to advance new theories in ethnobotany.     

Mapping palm extractivism in Ecuador using pair-wise comparisons and bioclimatic modeling

The native palm flora of Ecuador consists of 129 taxa, including at least 69 species used by rural people, 19 of which are exploited commercially. This paper integrates bioclimatic modeling of palm distribution and quantitative ranking through pair-wise comparisons of species as a tool to evaluate and map the importance of 14 taxa of commercially exploited palms in Ecuador based on criteria of harvest values, sustainability, vegetation cover and population density. The ranking procedure could find broad application within ethnobotany and economic botany. Results show that extraction of palm products, economically speaking, is most important in the heavily deforested and populated coastal lowland.     

Is there a place for culture in life cycle sustainability assessment?

Purpose

Cultures are increasingly recognised for their inherent value, yet, despite political and societal concern, culture is widely unrecognised in assessment techniques. Life cycle sustainability assessment (LCSA), a technique encompassing environmental, social and economic aspects, is growing in popularity. However, cultural values are rarely considered in LCSA. This paper reviews the meaning of culture; current efforts to include culture in environmental life cycle assessment (LCA), social LCA (S-LCA) and LCSA; and aspects to address when investigating integration of culture in LCA, S-LCA and LCSA.

Methods

A literature review was undertaken on definitions of culture, recognition of culture in policy and decision making, and how culture is incorporated into assessment techniques. The potential for integrating culture in LCSA was evaluated in terms of the potential benefits and challenges.

Results

Culture is often intangible and inaccessible, which may then lead to a lack of recognition in decision-making processes, or if it is recognised, then it is relegated as an afterthought. Explicitly including consideration of culture within LCSA will allow its representation alongside other sustainability aspects. The challenges of representing culture within LCSA include recognising when ‘culture’ should be distinguished from ‘social’; culture’s dynamic nature; the data collection process; and the diversity of cultures between stakeholders and at different scales from community through to nation. The potential benefits of representing culture within LCSA include greater resonance of LCSA results with stakeholders; a more comprehensive decision support tool which appropriately accounts for values; and an assessment technique which may help protect communities and their diversity of cultures.

Conclusions

Representing culture in LCSA is not straightforward and, to some extent, may be addressed through social indicators. However, developing LCSA to explicitly address cultural values has potential benefits. Future research should focus on opportunities for the development of (a) a culturally inclusive LCSA process and (b) additional cultural indicators and/or dimensions of existing LCSA indicators that represent cultural values.