Plant-Knowledge Adaptation in an Urban Setting: <Emphasis Type="Italic">Candomblé</Emphasis> Ethnobotany in New York City

Candomblé is an African-Brazilian religion that resulted from the adaptation of West African (especially Yoruba) beliefs in Brazil during and after the slave trade. This study seeks to understand the current evolution of Candomblé ethnobotanical knowledge as it travels from Brazil to New York City (NYC), therefore going through a second adaptation process. We identified which Brazilian plant species are still in use, which are being incorporated and/or replaced, and what factors are contributing to the ethnobotanical adaptation that is taking place in NYC. To accomplish this, we compiled an inventory of liturgical plants used by five highly skilled Candomblé practitioners living in NYC and then compared the vernacular and binomial Latin names of these plants to inventories previously published in Brazil by other authors. By doing this, we were able to distinguish patterns of knowledge continuity, assimilation, or substitution. Nearly two-thirds of the species identified in NYC’s inventory were cases of knowledge continuity, where most plants were used by at least four practitioners. Many of these frequently used species have survived the adaptation process from Africa to Brazil, and now from Brazil to NYC. Practitioners also assimilated (20%) and substituted (16%) some species. The assimilation process was mainly influenced by Santería, another Yoruba-derived religion widely practiced in NYC. Substitutions, however, were driven by two distinct forces. In one cohort (7%), species were morphologically and organoleptically similar to the original material, and replacements were mostly influenced by the easy accessibility of botanical materials. The other cohort (9%) was marked by a logical substitution process based on Yoruba rules of plant classification. Our results show that Candomblé practitioners in NYC are maintaining a notable level of cultural continuity, while cautiously assimilating new species and consciously or subconsciously replacing others. Although both accessibility of plant material and cultural forces play a role in the adaptation mechanism, the latter appears to be the most relevant to these highly skilled practitioners.     

Diversity of Plant Knowledge as an Adaptive Asset: A Case Study with Standing Rock Elders<Superscript>1</Superscript>

Diversity of Plant Knowledge as an Adaptive Asset: A Case Study with Standing Rock Elders. Indigenous knowledge is often represented as being homogeneous within cultural groups, and differences in knowledge within communities are interpreted as a lack of cultural consensus. Alternatively, differences in knowledge represent a range of possibilities for communities to respond to social and ecological change. This paper examines the diversity of plant knowledge among elders who live in the Standing Rock Nation of the northern Great Plains. Elders know how to use different plants, and also hold different knowledge about the same plants. Analysis indicates that elders each contribute unique, complementary, and seemingly contradictory plant knowledge to their community. Compiled seasonal rounds help visualize differences in knowledge about the temporal availability of plants. These differences are linked to variations in use, including references to specific gathering sites, strategies to harvest multiple species, and selection of plants at different stages of development. Elders’ diverse knowledge about the seasonal availability of plants may facilitate community adaptation to climate change in the 21st century.     

Accumulation of the NON‐YELLOW COLORING 1 protein of the chlorophyll cycle requires chlorophyll b in Arabidopsis thaliana

Chlorophyll a and chlorophyll b are interconverted in the chlorophyll cycle. The initial step in the conversion of chlorophyll b to chlorophyll a is catalyzed by the chlorophyll b reductases NON‐YELLOW COLORING 1 (NYC1) and NYC1‐like (NOL), which convert chlorophyll b to 7‐hydroxymethyl chlorophyll a. This step is also the first stage in the degradation of the light‐harvesting chlorophyll a/b protein complex (LHC). In this study, we examined the effect of chlorophyll b on the level of NYC1. NYC1 mRNA and NYC1 protein were in low abundance in green leaves, but their levels increased in response to dark‐induced senescence. When the level of chlorophyll b was enhanced by the introduction of a truncated chlorophyllide a oxygenase gene and the leaves were incubated in the dark, the amount of NYC1 was greatly increased compared with that of the wild type; however, the amount of NYC1 mRNA was the same as in the wild type. In contrast, NYC1 did not accumulate in the mutant without chlorophyll b, even though the NYC1 mRNA level was high after incubation in the dark. Quantification of the LHC protein showed no strong correlation between the levels of NYC1 and LHC proteins. However, the level of chlorophyll fluorescence of the dark adapted plant (F_o) was closely related to the accumulation of NYC1, suggesting that the NYC1 level is related to the energetically uncoupled LHC. These results and previous reports on the degradation of chlorophyllide a oxygenase suggest that the a feedforward and feedback network is included in chlorophyll cycle.     

Acceptability of Male Circumcision for the Prevention of HIV/AIDS in the Dominican Republic

Background

Male circumcision (MC) is an effective strategy to prevent HIV infection in heterosexual men. To our knowledge, there are no studies of the acceptability of this procedure in the Dominican Republic (DR). The main objective of this study was to assess the acceptability of MC to prevent HIV transmission among men ages 18 to 50 years in the Altagracia Province in the Dominican Republic. Because differences in culture and beliefs between Haitians and Dominicans could potentially influence their acceptability of MC, we conducted a comparative analysis based on national origin.

Methods

A survey was administered to a convenience sample of 368 men. The questionnaire was divided in 3 sections: 1) Background demographics (including national origin), 2) Male circumcision and 3) Sexual health. Stratified and logistic multivariate regression analyses were performed to identify factors associated with the acceptability of MC.

Results

The sample consisted of 238 (65%) Dominicans and 130 (35%) Haitian immigrants. Almost all participants were uncircumcised (95%) and about half (52%) were single. The overall acceptability of MC was 29%. The number of men willing to be circumcised increased to 67% after an information session explaining the benefits of the procedure. 74% of men reported that they would be willing to circumcise their sons after hearing that information. In multivariate analysis, Haitian nationality (OR = 1.86, 95% CI 1.01–3.41), knowing that circumcision improves hygiene (OR = 2.78, 95% CI 1.29–6.0) and not believing that circumcision decreases sexual pleasure (OR = 2.18, 95% CI 1.20–3.94) were associated with a higher acceptability of the procedure. Although age was not significantly associated with the willingness to be circumcised in the multivariate analysis, stratified analysis based on national origin suggested that younger Dominicans (<30 years of age) are more likely to accept the procedure when compared to their older counterparts (OR = 2.17, 95% CI 1.14–4.12).

Conclusions

An important number of sexually active men in the DR may be willing to be circumcised if educational resources detailing the benefits of the procedure are made available. These educational activities would constitute a great opportunity to teach about sexual health and reinforce safe sex practices.     

The construction of Dominican state power and symbolisms of violence*

Maurice Bloch has argued that, under certain circumstances, aspects of a particular cosmology can become an idiom for expressing and justifying the necessity of using bodily violence in relationships of domination and subordination. This article seeks to develop this key idea with the aid of historically and ethnographically specific material from the Dominican Republic. The author attempts to show that both hegemonic Dominican nationalist imagery and hegemonic Dominican masculinity imagery contain certain ‐ different ‐ ideas about conquest. These ideas have supplied idioms for the legitimation and exacerbation of state violence and terror. The article also argues that symbolic and social complexes familiar to anthropologists under the labels of ‘religion’, ‘nationalism’, and ‘gender’, can furnish idioms for the legitimation of the illegitimate. We should not primarily conceptualize and study forms of political violence as phenomena outside a daily and ritually constructed reality of a particular kind, but, on the contrary, as practices and meanings which belong to a cultural, social, and political logic.     

Medical ethnobotany of the Albanian Alps in Kosovo

Background

The boreal forest of Canada is home to several hundred thousands Aboriginal people who have been using medicinal plants in traditional health care systems for thousands of years. This knowledge, transmitted by oral tradition from generation to generation, has been eroding in recent decades due to rapid cultural change. Until now, published reviews about traditional uses of medicinal plants in boreal Canada have focused either on particular Aboriginal groups or on restricted regions. Here, we present a review of traditional uses of medicinal plants by the Aboriginal people of the entire Canadian boreal forest in order to provide comprehensive documentation, identify research gaps, and suggest perspectives for future research.

Methods

A review of the literature published in scientific journals, books, theses and reports.

Results

A total of 546 medicinal plant taxa used by the Aboriginal people of the Canadian boreal forest were reported in the reviewed literature. These plants were used to treat 28 disease and disorder categories, with the highest number of species being used for gastro-intestinal disorders, followed by musculoskeletal disorders. Herbs were the primary source of medicinal plants, followed by shrubs. The medicinal knowledge of Aboriginal peoples of the western Canadian boreal forest has been given considerably less attention by researchers. Canada is lacking comprehensive policy on harvesting, conservation and use of medicinal plants. This could be explained by the illusion of an infinite boreal forest, or by the fact that many boreal medicinal plant species are widely distributed.

Conclusion

To our knowledge, this review is the most comprehensive to date to reveal the rich traditional medicinal knowledge of Aboriginal peoples of the Canadian boreal forest. Future ethnobotanical research endeavours should focus on documenting the knowledge held by Aboriginal groups that have so far received less attention, particularly those of the western boreal forest. In addition, several critical issues need to be addressed regarding the legal, ethical and cultural aspects of the conservation of medicinal plant species and the protection of the associated traditional knowledge.     

Knowledge and valuation of Andean agroforestry species: the role of sex,age, and migration among members of a rural community in Bolivia

Background

Agroforestry is a sustainable land use method with a long tradition in the Bolivian Andes. A better understanding of people’s knowledge and valuation of woody species can help to adjust actor-oriented agroforestry systems. In this case study, carried out in a peasant community of the Bolivian Andes, we aimed at calculating the cultural importance of selected agroforestry species, and at analysing the intracultural variation in the cultural importance and knowledge of plants according to peasants’ sex, age, and migration.

Methods

Data collection was based on semi-structured interviews and freelisting exercises. Two ethnobotanical indices (Composite Salience, Cultural Importance) were used for calculating the cultural importance of plants. Intracultural variation in the cultural importance and knowledge of plants was detected by using linear and generalised linear (mixed) models.

Results and discussion

The culturally most important woody species were mainly trees and exotic species (e.g. Schinus molle, Prosopis laevigata, Eucalyptus globulus). We found that knowledge and valuation of plants increased with age but that they were lower for migrants; sex, by contrast, played a minor role. The age effects possibly result from decreasing ecological apparency of valuable native species, and their substitution by exotic marketable trees, loss of traditional plant uses or the use of other materials (e.g. plastic) instead of wood. Decreasing dedication to traditional farming may have led to successive abandonment of traditional tool uses, and the overall transformation of woody plant use is possibly related to diminishing medicinal knowledge.

Conclusions

Age and migration affect how people value woody species and what they know about their uses. For this reason, we recommend paying particular attention to the potential of native species, which could open promising perspectives especially for the young migrating peasant generation and draw their interest in agroforestry. These native species should be ecologically sound and selected on their potential to provide subsistence and promising commercial uses. In addition to offering socio-economic and environmental services, agroforestry initiatives using native trees and shrubs can play a crucial role in recovering elements of the lost ancient landscape that still forms part of local people’s collective identity.

     

The Danish cultural world of unbridgeable differences

This article looks at the contestation of foreign presence in Denmark from the perspective of popular consciousness. I infer the cultural world of Danish host and non-Danish guests from a pool of 55 in-depth interviews about multicultural issues. In this culturally figured world the guests are constructed as widely different cultural bearers who refuse to downplay their cultural markers, therefore upsetting the guests. According to this reasoning, the racial outburst of the hosts is caused solely by the unruly guests. Blaming the guests for creating racist responses, I contend, can best be understood as a naturalization of racism. This denial of racism in the popular sphere builds on the same culturalist construction of unbridgeable differences between a ‘we-group’ of ‘alike’ (or invisible) Danes and a visible ‘out group’ that dominates both popular and political understandings of immigrants and refugees in Denmark in the end of the 1990s.     

Tradicional use of medicinal plants with diuretic properties at Quemado de Güines Municipality, Cuba

Medicinal plants are highly rich in Cuba and an amount of 179 species have been reported to be used by the population for diuretic purposes, nevertheless, no experimental validation has supported this effect. This study presents the relative importance of the medicinal plant species most widely used for diuretic purposes in two communities of Quemado de Guines Municipality, Villa Clara province. The information was obtained through the application of an interview to 85 inhabitants, from which 80 were random surveys to people with a great knowledge of plants, and five to herbalists and doctors practicing natural medicine. The etnopharmacological information was registered (gathered) by means of the "Tradicional of the Medicine of the Island" (TRAMIL) methodology and the interesting species were identified by a botanist and deposited in the Herbarium of the Central University "Marta Abreu" from Villa Clara, registered in the Index Herbarium, published periodically by the International Association for Plant Taxonomy. The data was analyzed by means of the indexes of use values and significant use level after TRAMIL. From the total of 19 botanical families, 26 medicinal species were identified, and 10 plants resulted with higher significant use and higher indexes of use values. From the plants reported as diuretics, 53.8% have not been experimentally validated in Cuba, the rest of the identified species have been validated at a preclinical level in some centers in the country, but its use have not been authorized as phytochemicals by the Cuban Regulatory Agency. The documentation related to the use of medicinal plants in the studied areas reveals that the traditional knowledge continues deeply rooted in the communities, and popular wisdom is kept through the representative images of the herbalist and people with considerable knowledge about this topic.     

Ethnobotanical plant uses in the KwaNibela Peninsula, St Lucia, South Africa

Ethnobotanical field studies were conducted for the first time in the KwaNibela Peninsula of southern Maputaland, KwaZulu-Natal, to document indigenous knowledge about useful plants. The vernacular names and uses of 82 plant species were recorded and compared to published Zulu and Swazi knowledge. Medicines for skin disorders, toothache, wounds, worms, chest and throat ailments, infertility and purgatives are still commonly used. Superstition and divination play a major role in the traditional knowledge system of the people of KwaNibela with 24 plants used for this purpose. Three KwaNibela medicinal plants (Erythroxylum delagoense, Putterlickia verrucosa, and Teclea natalensis) appear to be new records, not previously reported in the general scientific literature. The list also includes 61 novel uses of plants and another 15 new variations on known (published) uses. Ten previously unpublished vernacular names are presented, together with an additional 19 new variants of known names. These new additions to the scientific literature confirm that indigenous knowledge in KwaZulu-Natal is not yet completely recorded.     

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.     

Rapid,pervasive genetic differentiation of urban white‐footed mouse (Peromyscus leucopus) populations in New York City

We investigated genetic diversity and structure of urban white‐footed mouse, Peromyscus leucopus, populations in New York City (NYC) using variation at 18 microsatellite loci. White‐footed mice are ‘urban adapters’ that occur at higher population densities as habitat fragments are reduced in area but have a limited ability to disperse through urbanized areas. We hypothesized that this combination of traits has produced substantial genetic structure but minimal loss of genetic variation over the last century in NYC. Allelic diversity and heterozygosity in 14 NYC populations were high, and nearly all of our NYC study sites contained genetically distinct populations of white‐footed mice as measured by pairwise F_ST, assignment tests, and Bayesian clustering analyses performed by Structure and baps . Analysis of molecular variance revealed that genetic differences between populations separated by a few kilometres are more significant than differences between prehistorically isolated landmasses (i.e. Bronx, Queens, and Manhattan). Allele size permutation tests and lack of isolation by distance indicated that mutation and migration are less important than drift as explanations for structure in urban, fragmented P. leucopus populations. Peromyscus often exhibit little genetic structure over even regional scales, prompting us to conclude that urbanization is a particularly potent driver of genetic differentiation compared to natural fragmentation.     

The influence of house construction on the indoor abundance of mosquitoes.

This study examined the potential effects of different house construction features on the indoor abundance of culicine mosquitoes in Trinidad (TT) and the Dominican Republic (DR) using xenomonitoring surveys. To assess these effects, a survey was taken of different homes in both countries alongside concurrent indoor resting mosquito collections to determine which features may be correlated with a greater abundance. Between June 2002 and April 2003 data were collected from 104 homes in TT and 121 homes in the DR. In TT, 61 (58.65%) of the homes were located in urban areas and 43 (41.35%) were located in rural villages, whereas in the DR 40 (33.06%) were located in rural areas, and 81 (66.94%) in the urban area. Overall, a total of 1,630 mosquitoes were collected in TT, of which 77% were Culex quinquefasciatus, whereas 459 mosquitoes were collected from the DR, of which 46% were Cx. quinquefasciatus. It was found that in TT and the DR the mean number of Cx. quinquefasciatus mosquitoes was greater in cement homes than in either wood or other poorer quality homes (TT cement 17.43, others 14.43; DR cement 4.24, others 3.41). In TT it was found that homes that had painted interiors were significantly more likely to have a high abundance of mosquitoes resting indoors compared to homes without painted interiors (OR 2.90, CI 1.09-8.72). Likewise, having a painted exterior was not significant, but only slightly so, in TT as having a detrimental effect (OR 2.14, CI 0.89-6.67). Similarly, having a painted interior or exterior was also found to be a predictor of a high abundance of indoor resting mosquitoes in the DR (interior OR 3.13, CI 1.41-6.92; exterior OR 1.97, CI .91-4.26). Reduced adult abundance in TT was correlated with homes being built on stilts, with more than four people sleeping in the home, and having a painted interior. In the DR, reductions were correlated with homes where residents slept under a bed net and with people who lived in a rural location. Changes in construction patterns in the Caribbean region could help prevent human-mosquito contact potentially reducing the transmission of certain vector-borne diseases in the population.     

From the Montaña to the city: a history of proletarianization of Mixteco indigenous from Guerrero,Mexico in New York City

Since the late 1980s, indigenous Mixtecos of the Montaña region, in the southern state of Guerrero, Mexico, have become new members of the Mexican migrant working class in New York City (NYC). This article examines the contemporary history of proletarianization via migration of the Mixtecos of the Montaña. It shows to what extent the region became a supplier of migrant labor, and how its inhabitants transitioned from peasants and semi-proletarians of Mexico’s northwest agribusinesses to transnational migrant proletarians, as a result of major regional transformations related to state violence and drug cartel penetration. Indigenous Mixtecos have endured social inequality, racism, and state violence from post-revolutionary to contemporary neoliberal governments in Guerrero. Before their migration to NYC, they have gone through different rounds of proletarianization which differ from the Mexican mestizo migrant flow. The article aims to contribute to unravel such particularities, which have been subsumed as part of a homogeneous pattern in the history of Mexican migration and proletarianization in NYC.Based on ethnographic research conducted for my doctoral dissertation (2014) and using oral history, the article traces, through the life story of a Mixteco migrant worker, the different rounds of dispossession in the history of proletarianization of Mixteco indigenous migrants from the Montaña.     

Quantitative ethnobotany of two east Timorese cultures

This is the first time aspects of the ethnobotany of East Timor have been reported. The medicinal plant traditions of two distinct East Timorese cultures, the Laklei and Idate, were studied and compared using quantitative ethnobotanical methods. A total of 86 medicinal plant species were identified. The medicinal plant traditions of the Laklei and Idate cultures were compared using Trotter and Logan’s (1986) quantitative “informant agreement ratio.” On average, informant consensus was greater in Laklei, suggesting a medicinal plant tradition that is more defined than in Idate, where informants are more likely to use the same medicinal plants when treating the same usage categories. Furthermore, only 11 of the 86 medicinal plant species documented were used by both cultures, of which only six had similar mentions. These findings have important implications for the understanding of ethnobotany as they demonstrate how relatively closely situated cultural groups can have significantly different traditional knowledge systems.     

Ethnopharmacological survey among migrants living in the Southeast Atlantic Forest of Diadema, São Paulo, Brazil

Background

Understanding how people of diverse cultural backgrounds have traditionally used plants and animals as medicinal substances during displacements is one of the most important objectives of ethnopharmacological studies. An ethnopharmacological survey conducted among migrants living in the Southeast Atlantic Forest remnants (Diadema, São Paulo, Brazil) is presented herein.

Methods

Ethnographical methods were used to select and interview the migrants, and botanical and zoological techniques were employed to collect the indicated resources.

Results

We interviewed five migrants who described knowledge on 12 animals and 85 plants. Only 78 plants were present in Diadema, they belong to 37 taxonomic families; 68 were used exclusively for medicinal purposes, whereas 10 were reported to be toxic and/or presented some restriction of use. These taxa were grouped into 12 therapeutic categories (e.g., gastrointestinal disturbances, inflammatory processes or respiratory problems) based on the 41 individual complaints cited by the migrants. While the twelve animal species were used by the migrants to treat nine complaints; these were divided into six categories, the largest of which related to respiratory problems. None of the animal species and only 57 of the 78 plant species analysed in the present study were previously reported in the pharmacological literature; the popular knowledge concurred with academic findings for 30 of the plants. The seven plants [Impatiens hawkeri W. Bull., Artemisia canphorata Vill., Equisetum arvensis L., Senna pendula (Humb. & Bonpl. ex Willd.) H.S. Irwin & Barneby, Zea mays L., Fevillea passiflora Vell. and Croton fuscescens Spreng)] and the two animals (Atta sexdens and Periplaneta americana) that showed maintenance of use among migrants during their displacement in Brazilian territory, have not been studied by pharmacologists yet.

Conclusions

Thus, they should be highlighted and focused in further pharmacology and phytochemical studies, since the persistence of their uses can be indicative of bioactive potentials.     

Ferment this: The transformation of Noni, a traditional polynesian medicine (Morinda Citrifolia, Rubiaceae)

Research on the use of plants and other complementary medicines in Hawai’i drew our attention toMorinda citrifolia (Rubiaceae). Noni, as it is commonly known, is representative of both currently popular medicinal plants in Ha-wai’i and the pharmacopoeias of traditional cultures of this poly ethnic population. It is also prominent among the increasing number of botanicals currently promoted by the “herbal” and “health foods/supplements” industry. Noni is unique in view of the large number of medical indications that characterize claims for its efficacy, the little that is known about its pharmacologic potential compared with other popularly used botanicals, and its rapidly evolving commercial success. This paper explores how the cultural novelty of noni, in conjunction with its equivocal pharmacology, contribute to its explosive market success in contemporary Hawai’i, and worldwide.     

Prospects for Malaria Elimination in Mesoamerica and Hispaniola

Malaria remains endemic in 21 countries of the American continent with an estimated 427,000 cases per year. Approximately 10% of these occur in the Mesoamerican and Caribbean regions. During the last decade, malaria transmission in Mesoamerica showed a decrease of ~85%; whereas, in the Caribbean region, Hispaniola (comprising the Dominican Republic [DR] and Haiti) presented an overall rise in malaria transmission, primarily due to a steady increase in Haiti, while DR experienced a significant transmission decrease in this period.The significant malaria reduction observed recently in the region prompted the launch of an initiative for Malaria Elimination in Mesoamerica and Hispaniola (EMMIE) with the active involvement of the National Malaria Control Programs (NMCPs) of nine countries, the Regional Coordination Mechanism (RCM) for Mesoamerica, and the Council of Health Ministries of Central America and Dominican Republic (COMISCA). The EMMIE initiative is supported by the Global Fund for Aids, Tuberculosis and Malaria (GFATM) with active participation of multiple partners including Ministries of Health, bilateral and multilateral agencies, as well as research centers. EMMIE’s main goal is to achieve elimination of malaria transmission in the region by 2020. Here we discuss the prospects, challenges, and research needs associated with this initiative that, if successful, could represent a paradigm for other malaria-affected regions.