Journal of Ethnobiology and Ethnomedicine – achievements and perspectives

Last summer we officially launched the Journal of Ethnobiology and Ethnomedicine, published by BioMedCentral, with the aim of establishing a serious, peer-reviewed, open-access online journal that focuses on the multidisciplinary, interdisciplinary, and transdisciplinary fields of ethnobiology and ethnomedicine, drawing on approaches and methods from both the social and biological sciences. The strong start vindicates the widely held belief that the journal responds to a real need within the research community. The success of the journal has been most gratifying. The steady influx of submissions of high scientific standards illustrates the strong demand for a dynamic, proactive, and open-minded scientific journal in these research areas. Our aim has been to dedicate JEE to the "scientific communities" worldwide, particularly those in the developing countries.     

The interface between medical anthropology and medical ethnobiology

Medical anthropology is concerned with both the causes and consequences of human sickness, and its various theoretical orientations can be grouped into four major approaches: medical ecology, critical medical anthropology, interpretative medical anthropology, and ethnomedicine. While medical anthropologists of all theoretical persuasions have examined why people get sick, the analysis and understanding of patterns of treatment has been largely confined to ethnomedicine. Historically, more emphasis has been placed on the personalistic or supernatural aspects of ethnomedical systems than on naturalistic or empirical components. While this focus has produced valuable insights into the role of ritual and belief in healing, it has led to the impression that traditional medicine is primarily symbolic. Moreover, it ignores the theoretical bases of traditional healing strategies and the practical means by which most of the world heals itself, namely plants. Recently there has been more interest in the empirical character of ethnomedical systems, and in this paper we consider the role that medical ethnobiology has played in this shift of focus. We begin with a brief history of medical anthropology to illuminate why naturalistic medicine was neglected for so long. We then review exemplary research in two areas of medical ethnobiology – ethnophysiology and medical ethnobotany – that address the study of naturalistic aspects of medical systems. We conclude with suggestions for future research at the interface between medical ethnobiology and medical anthropology that will contribute to both fields.     

Ethnobiology and applied anthropology: rapprochement of the academic with the practical

Ethnobiology has long featured both academic and practical aspects, with its component disciplines tending to favour one or the other, such that anthropology focuses on classificatory and cognitive issues whereas botany concentrates on issues of resource use. Current trends within development, notably interest in indigenous knowledge that has emerged with participatory approaches, to which ethnobiology has contributed significantly, promise a new synthesis of the academic and practical. This paper describes five ways in which we can think of applied ethnobiology in this context, and illustrates each with examples drawn from natural resources management. The first application is assistance in the introduction of exogenous technology, facilitating technical interventions that are central to many development programmes, enabling a better match to cultural tradition, and promoting meaningful participation. The second application is the facilitating of local solutions to development, advocating the use of local knowledge to further development, asking what insider knowledge may have to recommend in advancing development in the face of outside influences. The third application is the furthering of cultural diffusion, seeking to establish if knowledge and practices in one place have relevance elsewhere, offering an innovative approach to development by drawing upon anthropology's cross-cultural comparative tradition in new ways. The fourth application is the advancing of the commercial use of knowledge, conducting research to find intelligence that may be marketable, even new to science, such bio-prospecting relating to the contentious issue of protecting intellectual property rights. Finally, ethnobiology may be used to support alternative development, promote the formulation of alternative views, and critique development as a capitalist imposition; indigenous activism with respect to international conventions indicates the shape of alternative agendas.     

The use of zootherapeutics in folk veterinary medicine in the district of Cubati, Paraíba State, Brazil

Background

Viewed through the micro focus of an interpretive lens, medical anthropology remains mystified because interpretivist explanations seriously downplay the given context in which individual health seeking-behaviours occur. This paper draws upon both the interpretivist and political economy perspectives to reflect on the ethno medical practices within the Korean-Australian community in Sydney.

Methods

We draw on research data collected between 1995 and 1997 for an earlier study of the use of biomedical and traditional medicine by Korean-Australians in Sydney. A total of 120 interviews were conducted with a range of participants, including biomedical doctors, traditional health professionals, Korean community leaders and Korean migrants representing a range of socio-economic backgrounds and migration patterns.

Results and Discussion

First, the paper highlights the extent to which the social location of migrants in a host society alters or restructures their initial cultural practices they bring with them. Second, taking hanbang medicine in the Korean-Australian community as an illustrative case, the paper explores the transformation of the dominant biomedicine in Australia as a result of the influx of ethnomedicine in the era of global capitalism and global movement.

Conclusion

In seeking to explain the popularity and supply of alternative health care, it is important to go beyond the culture of each kind of health care itself and to take into consideration the changes occurring at societal, national and global levels as well as consequential individual response to the changes. New social conditions influence the choice of health care methods, including herbal/alternative medicine, health foods and what are often called New Age therapies.     

An ethnomedicine study among women in Uremia (North-West Iran)

During the recent years, ethomedicine has attracted a great deal of attention among the investigators throughout the world. Although ethnomedicine seeks, in the first place, to compensate for a biological need through providing cures for disorders, it, however, is of a cultural nature, too, in that it investigates people's behaviors and reactions toward health and the issues related to it. Consequently, traditional health must be counted as a component of a society's culture. Investigations of people's views toward traditional medicine are capable of throwing light on acquaintance with their conducts, customs, traditions and behaviors, as well as the social-economic conditions prevailing in their environment. In addition, such investigations of public medicine bring about familiarities with gradual developments in traditional medical methodologies as introduced by culture, economic, or social factors, first into the society, then medicine. Familiarizations with cultural diversities in relation to medicine are the end results. The present paper comprise an anthropological approach toward investigation of ethnomedical practiced by women of Uremia (North-West, Iran).     

Ethnophytotherapeutical research in the high Molise region (Central-Southern Italy)

Background

Interest in ethnomedicine has grown in the last decades, with much research focusing on how local medicinal knowledge can contribute to Western medicine. Researchers have emphasized the divide between practices used by local medical practitioners and Western doctors. However, researchers have also suggested that merging concepts and practices from local medicinal knowledge and Western science have the potential to improve public health and support medical independence of local people. In this article we study the relations between local and Western medicinal knowledge within a native Amazonian population, the Tsimane'.

Methods

We used the following methods: 1) participant observation and semi-structured interviews to gather background information, 2) free-listing and pile-sorting to assess whether Tsimane' integrate local medicinal knowledge and Western medicine at the conceptual level, 3) surveys to assess to what extent Tsimane' combine local medicinal knowledge with Western medicine in actual treatments, and 4) a participatory workshop to assess the willingness of Tsimane' and Western medical specialists to cooperate with each other.

Results

We found that when asked about medical treatments, Tsimane' do not include Western treatments in their lists, however on their daily practices, Tsimane' do use Western treatments in combination with ethnomedical treatments. We also found that Tsimane' healers and Western doctors express willingness to cooperate with each other and to promote synergy between local and Western medical systems.

Conclusion

Our findings contrast with previous research emphasizing the divide between local medical practitioners and Western doctors and suggests that cooperation between both health systems might be possible.     

Introduction

This introduction to the volume argues for the central and integrating role of the subject matter of ethnobiological research in anthropology understood in its widest sense: in its biological, archaeo-historical, and socio-cultural dimensions. The background and current status of ethnobiology are assessed, and its contribution to anthropological issues considered under the following headings: the foundational paradigm of taxonomic orthodoxy; language and the translation of knowledge systems; cognition and culture; the social organization and transmission of knowledge; medical ethnobiology; the applied practice of ethnobiology; and – the meta-theory which binds all this together – the co-evolutionary paradigm as part of a wider 'biocultural synthesis'. The way in which the collected papers exemplify these themes is discussed.     

Crop changes from the XVI century to the present in a hill/mountain area of eastern Liguria (Italy)

Background

Until recently, little attention has been paid to local innovation capacity as well as management practices and institutions developed by communities and other local actors based on their traditional knowledge. This paper doesn't focus on the results of scientific research into innovation systems, but rather on how local communities, in a network of supportive partnerships, draw knowledge for others, combine it with their own knowledge and then innovate in their local practices. Innovation, as discussed in this article, is the capacity of local stakeholders to play an active role in innovative knowledge creation in order to enhance local health practices and further environmental conservation. In this article, the innovative processes through which this capacity is created and reinforced will be defined as a process of "ethnomedicine capacity".

Methods

The field study undertaken by the first author took place in India, in the State of Tamil Nadu, over a period of four months in 2007. The data was collected through individual interviews and focus groups and was complemented by participant observations.

Results

The research highlights the innovation capacity related to ethnomedical knowledge. As seen, the integration of local and scientific knowledge is crucial to ensure the practices anchor themselves in daily practices. The networks created are clearly instrumental to enhancing the innovation capacity that allows the creation, dissemination and utilization of 'traditional' knowledge. However, these networks have evolved in very different forms and have become entities that can fit into global networks. The ways in which the social capital is enhanced at the village and network levels are thus important to understand how traditional knowledge can be used as an instrument for development and innovation.

Conclusion

The case study analyzed highlights examples of innovation systems in a developmental context. They demonstrate that networks comprised of several actors from different levels can synergistically forge linkages between local knowledge and formal sciences and generate positive and negative impacts. The positive impact is the revitalization of perceived traditions while the negative impacts pertain to the transformation of these traditions into health commodities controlled by new elites, due to unequal power relations.     

Cultural belief and medicinal plants in treating COVID 19 patients of Western Colombia

The main background of this study is that corona virus (COVID-19) has caused a global chaos where there was a complete lockdown of the whole planet as well as the collapse of the health system in many developed, developing and under-developed countries. This situation has caused a public health system and till date no decisive treatment is being confirmed so far. The present study from western Colombia focuses on the importance of traditional, cultural and generations history with reference to the use of importance and significance of medicinal plants, especially to find out a strategy to fight the new virus. The study was designed based on three major novel ethno-environmental strategies based on infusion, hot drinks, fresh baths and jelly types were identified. Based on the generated results, the calculated highest used species in the present pandemia indicates Zingiber officinale Roscoe (1.0), Eucalyptus globulus Labiil. (0.86), Citrus x limon (L.) Osbeck (0.80), Gliricidia sepium (Jacq.) Walp (0.56) and Matricaria recutita L. (0.52) were the species with the highest use. No significant difference was observed between men and women for the level of knowledge on these traditional medicinal plants. Moreover, many of the scientific information demonstrate their effectiveness in treating the respiratory infections caused due to the corona virus. The results infer the importance of traditional medicine, knowledge which needs more attention and research to counter attack the outbreak especially in medically weak health systems.     

Local knowledge, pattern and diversity of use of Sclerocarya birrea

Background

Many claims are made that the use of traditional medicine is a substantial and growing part of healthcare behavior around the world. In Bhutan traditional medical practice is one of the country's tangible heritages. The country hosts two forms of traditional medicines: local healing practices and the official traditional medical system known as sowa rigpa, meaning "the science of healing". This paper explores the attitudes on sowa rigpa among Bhutanese living in Thimphu, the capital of Bhutan.

Methods

This study was conducted from May to September 2009. In total, 155 people coming from diverse social backgrounds were randomly selected for the study. The study made use of qualitative as well as quantitative approaches, involving the administration of questionnaires and conducting in-depth interviews.

Results

From the 155 respondents 99% have heard about sowa rigpa, mainly from their friends or relatives. The study showed that sowa rigpa is popular among the respondents since more than half (51%) have said that they have been treated by sowa rigpa doctors. The data revealed that the majority (83%) of the respondents are satisfied with the treatment received.

Conclusion

The Bhutanese healthcare system that integrates sowa rigpa and modern medicine offers an opportunity for active healthcare decision-making by the patients. The improved understanding of the knowledge, attitudes and treatment seeking practices of the participants in the study provides useful information for health practitioners and policy makers to plan health activities. The present preliminary study represents only people living in the capital city of Bhutan. Therefore, a further nationwide study is planned to better understand the role sowa rigpa plays also in rural Bhutan.     

Knowledge of health workers on snakes and snakebite management and treatment seeking behavior of snakebite victims in Bhutan

BackgroundPublished information on snakebite is rare in Bhutan although remarkably higher number of snakebites and associated deaths are reported from other South Asian countries.Aims and methodologyStructured questionnaire was used to collect knowledge of health workers in snakebite management and health seeking behavior of snakebite victims as observed by health workers. Study was conducted in purposively sampled 10 Dzongkhags (district level administrative units) with higher incidence of snakebites.ResultHeath workers scored 27–91% (with an average of 63%, SD = 14) for 52 questions related to snake identification and snakebite management. Among 118 health workers interviewed, 23% had adequate knowledge on snakes and snakebite management while 77% had inadequate knowledge. Among 32 Doctors, 63% of them scored above or equal to 75%. Health workers from Sarpang scored higher (76%, SD = 11) than those from other Dzongkhags. Snakebite victim''s visit to local (traditional) healers prior to seeking medical help from hospital was observed by 75 (63%) health workers. Fifty one percent of health workers observed patients treated with local methods such as the use of black stone called Jhhar Mauro (believed to absorb snake venom), application of honey, rubbing of green herbal paste made up of Khenpa Shing (Artemisia myriantha Wallich ex Besser var. paleocephala [Pamp] Ling) and consumption of fluid made up of Neem leaf (Azadirachta indica Juss). Use of tight tourniquet as a first aid to snakebite was observed by 80% of the health workers.ConclusionHealth workers lack confidence in snakebite management. Snakebite victims are likely to suffer from harmful local practices and traditional beliefs on local treatment practices. Empowering health workers with adequate knowledge on snakebite management and making locals aware in pre-hospital care of snakebites are needed to improve the pre- and in-hospital management of snakebite in Bhutan.     

传统生态知识的民族生态学分析框架

传统生态知识是民族生态学研究的核心范畴,国外已有多年的研究基础,国内的相关研究正是方兴未艾。通过文献查询和比较分析等方法,介绍了国外已有的传统生态知识的民族生态学分析框架的3个模型:知识-实践-信仰的三角形框架;本土经验知识-资源管理知识-社会制度知识-世界观知识的四椭圆框架;事实观察-管理体系-旧有及当下利用-伦理价值-文化特征-宇宙观的五边形框架。结合田野调查研究,提出了一个立体的传统生态知识的民族生态学分析模型,强调了传统生态知识的动态特征,将民族对于自然的被动认识和主动认知、民族人际关系规范、民族的哲学与伦理等方面所呈现出的传统生态知识进行了分类,从而为民族生态学的调查研究提供了方法上的建议。最后总结了这个立体的传统生态知识分析框架的意义,并建议在我国的生态文明建设中发展和应用民族生态学。     

Local Perceptions,Cultural Beliefs and Practices That Shape Umbilical Cord Care: A Qualitative Study in Southern Province,Zambia

Background

Global policy regarding optimal umbilical cord care to prevent neonatal illness is an active discussion among researchers and policy makers. In preparation for a large cluster-randomized control trial to measure the impact of 4% chlorhexidine as an umbilical wash versus dry cord care on neonatal mortality in Southern Province, Zambia, we performed a qualitative study to determine local perceptions of cord health and illness and the cultural belief system that shapes umbilical cord care knowledge, attitudes, and practices.

Methods and Findings

This study consisted of 36 focus group discussions with breastfeeding mothers, grandmothers, and traditional birth attendants, and 42 in-depth interviews with key community informants. Semi-structured field guides were used to lead discussions and interviews at urban and rural sites. A wide variation in knowledge, beliefs, and practices surrounding cord care was discovered. For home deliveries, cords were cut with non-sterile razor blades or local grass. Cord applications included drying agents (e.g., charcoal, baby powder, dust), lubricating agents (e.g., Vaseline, cooking oil, used motor oil) and agents intended for medicinal/protective purposes (e.g., breast milk, cow dung, chicken feces). Concerns regarding the length of time until cord detachment were universally expressed. Blood clots in the umbilical cord, bulongo-longo, were perceived to foreshadow neonatal illness. Management of bulongo-longo or infected umbilical cords included multiple traditional remedies and treatment at government health centers.

Conclusion

Umbilical cord care practices and beliefs were diverse. Dry cord care, as recommended by the World Health Organization at the time of the study, is not widely practiced in Southern Province, Zambia. A cultural health systems model that depicts all stakeholders is proposed as an approach for policy makers and program implementers to work synergistically with existing cultural beliefs and practices in order to maximize effectiveness of evidence-based interventions.     

Beyond Critique: Rethinking Roles for the Anthropology of Mental Health

The current supremacy of the ‘bio-bio-bio’ model within the discipline of psychiatry has progressively marginalized social science approaches to mental health. This situation begs the question, what role is there for the anthropology of mental health? In this essay, I contend that there are three essential roles for the anthropology of mental health in an era of biological psychiatry. These roles are to (i) provide a meaningful critique of practices, beliefs, and movements within current psychiatry; (ii) illuminate the socio-cultural, clinical, and familial context of suffering and healing regarding emotional distress/mental illness; and (iii) act as a catalyst for positive change regarding healing, services and provisions for people with emotional distress/mental illness. My argument is unified by my contention that a credible anthropology of mental health intending to make a societal contribution should offer no opposition without proposition. In other words, any critique must be counter-balanced by the detailing of solutions and proposals for change. This will ensure that the anthropology of mental health continues to contribute critical knowledge to the understanding of mental suffering, distress, and healing. Such social and cultural approaches are becoming especially important given the widespread disenchantment with an increasingly dominant biological psychiatry.     

Ecological and socio-cultural factors influencing in situ conservation of crop diversity by traditional Andean households in Peru

Background

Zootherapy is important in various socio-cultural environments, and innumerous examples of the use of animal derived remedies can currently be found in many urban, semi-urban and more remote localities in all parts of the world, particularly in developing countries. However, although a number of ethnobiological inventories concerning the use of medicinal animals in human health care have been compiled in Brazil in recent years, zootherapeutic practices in ethnoveterinary medicine (EVM) are poorly described and neglected in favor of human ethnomedicine. In this sense, the purpose of this study was to describe the local zootherapeutic practices in ethnoveterinary medicine of semi-arid of NE Brazil (Caatinga biome) and to contribute to future research about the validation of the effects and side effects of these animal products

Methods

The information obtained through semi-structured interviews was complemented by free interviews and informal conversations. A total of 67 people were interviewed (53 men and 14 women) about the use and commercialization of medicinal animals. To determine the relative importance of each local known species, their use-values (UV) were calculated. Diversity of species utilized was compared, between localities, using rarefaction curves and diversity estimate (Chao2)

Results and Conclusions

A total of 44 animal species (37 vertebrates and 7 invertebrates), distributed among 6 taxonomic categories were found to be used to treat 30 different ailments in livestock and pets. The results of our surveys revealed a rich traditional knowledge of local residents about the use of animals in traditional veterinary medicine. Although it is gradually being discontinued, the perceived efficacy, economic and geographic accessibility were main reasons for popularity of zootherapy in studied areas.     

Reconciling scientific and local ecological knowledge to identify priority mammals for conservation in a dry forest area in northeast Brazil

Species prioritization for conservation is primarily based on extinction risk assessments but less on sociocultural factors that influence conservation effectiveness. Here, we prioritized mammals for conservation according to their need for conservation attention, the feasibility of their conservation, and their potential to be used as flagship species in a rural community in northeast Brazil. We assessed species occurrence and ethnobiology through interviews, camera trapping, and active searches, and developed a prioritization scheme that accounts for species’ threat level (conservation status and local hunting pressure), cultural importance, and popularity. We found Tolypeutes tricinctus as the overall top-priority species because of its Endangered status and high popularity, which makes its conservation needed and feasible, and this species a potential conservation flagship. Panthera onca was the highest priority regarding the need for conservation attention due to its Critically Endangered status but the least feasible to conserve as it was the most unpopular species. Mazama gouazoubira was the most hunted and popular species. Despite not being threatened, it may also be prioritized for conservation, given its high hunting pressure and popularity, thereby constituting a possible local flagship species. Our results show that priority species for conservation can be reliably identified based on measures of need for conservation attention and expected conservation feasibility in local scales using rapid assessments. Accounting for ethnobiology in species prioritization for conservation allows a better understanding of the needs, opportunities, and obstacles for their conservation, consequently leading to better resource-allocation decisions in different socio-economic scenarios.     

Studying Knowledge, Culture, and Behavior in Applied Medical Anthropology

In this article we argue that the concept of knowledge, as utilized by public health professionals, is best regarded as cultural belief as defined in anthropology. The implications of this position are explored, particularly as it relates to the development of a decision-making approach to the understanding and analysis of health care behavior. The methodological challenges posed by the new theoretical perspective that has emerged from the emphasis on decision making is discussed from the perspective of applied research. The role of focused ethnographic studies is examined and contrasted with ethnomedicine and survey approaches. Some main features of focused ethnographic methods are described and illustrated with a case example of acute respiratory infection (ARI) in Gambia. [knowledge and cultural beliefs, decision-making approaches, health behavior, focused ethnographic studies]     

An ethnobotanical study of medicinal plants used by local people in the lowlands of Konta Special Woreda, southern nations, nationalities and peoples regional state, Ethiopia

Background

Research was carried out in Konta Special Woreda (District); it is a remote area with lack of infrastructure like road to make any research activities in the area. Therefore, this research was conducted to investigate medicinal plants of the Konta people and to document the local knowledge before environmental and cultural changes deplete the resources.

Methods

The information was collected between October 2006 and February 2007. Interview-based field study constituted the main data collection method in which the gathering, preparation, use, previous and current status and cultivation practices were systematically investigated. The abundance, taxonomic diversity and distribution of medicinal plants were studied using ecological approach.

Results

A total of 120 species, grouped within 100 genera and 47 families that are used in traditional medical practices were identified and studied. The Fabaceae and Lamiaceae were the most commonly reported medicinal plants with 16 (13.3%) and 14 (12%) species, respectively. 25.4% of the total medicinal plants are collected from homegardens and the rest (74.6%) are collected from wild habitats. Of the total number of medicinal plants, 108 species (90%) were used to treat human ailments, 6 (5%) for livestock diseases and the remaining 6 (5%) were used to treat both human and livestock health problems. The major threats to medicinal plants reported include harvesting medicinal plants for firewood (24.8%) followed by fire (22.3%) and construction (19%). Of the four plant communities identified in the wild, more medicinal plant species (34) were found in community type-4 (Hyparrhenia cymbaria-Erythrina abyssinica community), which accounted for 61.8%.

Conclusion

Konta Special Woreda is an important area for medicinal plants and associated local knowledge; the natural vegetation being the most important reservoir for the majority of the medicinal plants. Environmental and cultural changes are in the process of threatening the resources and this signals the need for serious efforts to create public awareness so that measures are taken to conserve the medicinal plants in the natural ecosystems and other suitable environments.