Molluscs production associated to lunar-tide cycle: a case study in Paraiba State under ethnoecology viewpoint.
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Molluscs have been for a long time a very important food resource for humans. Therefore, oysters, clams, and mussels are highly required at seafood markets. Like any commercial food, it is necessary that molluscs present good quality standards, concerning some criteria such as amount of meat and appearance. In bivalves, condition index or fattening index is considered a satisfactory method for estimating the amount of meat related to the shell cavity. Molluscs gatherers of Paraiba State coast, northeastern Brazil, state that molluscan meat production increases during spring tide (designated by them as mare de lancamento) in opposition to the meat decrease which happens during neap tide (mare de quebramento) (they are designated technically in Portuguese as mare de sizigia and mare de quadratura, respectively). We performed a survey on the production of unha-de-velho or 'oldman'snail' (Tagelus plebeius) caught by molluscs gatherers in the estuary of River Paraiba do Norte, by observing locally their work, applying questionnaires, searching for a possible scientific relation of that molluscs condition to the gatherers empirical statement. Thus, we estimated the molluscs condition index through the method of solids percentage determination. We studied their work and the molluscs condition index during a full lunar-tide cycle. Determinations were carried out between 2nd September and 20th October, 1998, through 20 catches performed to obtain condition index from 400 bivalves. We observed that several biotic and abiotic ecological factors, namely reproduction cycle, biochemical components variations, animal size, and even parasitism, may affect the animal condition index. Despite this aspect, our present results confirmed a high overlapping (80%) of the condition index curve with lunar-tide cycle, in agreement with the gatherers statement. Although we recognize the need for formulating and testing other hypotheses, we consider a priori that the gatherers empirical assertion a unha ta gorda de acordocom a mare ('the "oldman's nail" is fat according to the tide', roughly translating) is justified by the observations here performed when the condition index increased during spring tide and decreased during neap tide. (+info)
Research as spiritual covenant.
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Conducting research with Native American communities poses special challenges from misunderstandings that may arise from the interface of differing cultural worldviews held by the scientific and the Native communities. Although the community-based participatory research approach shows promise for conducting research that can maximize benefits and minimize the risks of harm to Native American people, there is little information related to the practical implementation of culturally appropriate research practices when working with Native American communities. Drawing on the authors' research with three Native American communities in the Northwest, this article describes culturally appropriate processes for engaging Native American communities. The first section identifies and describes the principles that provide the foundation for the authors' research activity as a spiritual covenant and guides the authors' research with the three communities. The second section describes the project phase matrix that was used to organize the approaches employed in this work. (+info)
Who needs 'pukka anthropologists'? A study of the perceptions of the use of anthropology in tropical public health research.
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Over the past 50 years, there have been considerable changes both in how medical anthropologists view their relationship to tropical public health and in how tropical public health professionals view the role of anthropologists. In particular, in recent decades critical currents have emerged from an anthropology of medicine, calling for an examination of biomedicine and its conceptualisation of public health. There are parallel debates in public health about a narrow disease-focused or broader socio-cultural approach to improving population health. Based on a review of the literature and a qualitative study of the views of public health professionals and anthropologists working in tropical public health, the data presented in this paper suggest that public health professionals remain unaware of many of the contributions anthropology could make to tropical public health theory and practice. However, the objectives of a critical social science are not dissimilar to those of the broader concept of public health. We suggest that there are grounds for optimism. For those of us concerned not just with disease but also with inequities in health, the challenge is to work towards a critical tropical public health which draws as much from social science as from biomedicine, in theory and practice. (+info)
Ethnobotany of the Samburu of Mt. Nyiru, South Turkana, Kenya.
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Traditional plant use is of extremely high importance in many societies, and prevalent in African communities. This knowledge is however dwindling rapidly due to changes towards a more Western lifestyle. The influence of modern tourism cannot be neglected in this context. This paper examines the plant use of the Samburu of the Mt. Nyiru area in Northern Kenya. The Samburu pastoralists of Kenya are still amongst the most traditional communities of the country and have retained most of their knowledge about the use of a large part of the plants in their environment for a wide variety of purposes. The results indicate that the local population has a very high knowledge of the plants in their surroundings, and attributes a purpose to a large percentage of the plants found. 448 plant species were collected, identified and their Samburu names and traditional uses recorded. 199 species were reported as of "no use". The high proportion of 249 plant species however had some traditional use: The highest number (180 species) was used as fodder, followed by 80 species that had medicinal use. Firewood (59 species), construction (42 species), tools (31 species), food (29 species) and ceremonial use (19 species) ranked far behind. Traditionally the Samburu attribute most illnesses to the effect of pollutants that block or inhibit digestion. This can include "polluted" food, contagion through sick people as well as witchcraft. In most cases the treatment of illness involves herbal purgatives to cleanse the patient. There are however frequent indications of plant use for common problems like wounds, parasites, body aches and burns. The change from a nomadic to a more sedentary lifestyle, often observed in other areas of the country, has affected the Samburu of remote Mt. Nyiru to a much lesser extent and did so far not lead to a major loss of traditional plant knowledge. However, overgrazing and over-exploitation of plant resources have already led to a decline of the plant material available. (+info)
The use of non-wood forest products by migrants in a new settlement: experiences of a Visayan community in Palawan, Philippines.
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Migrants are often constrained by a lack of knowledge regarding their new environment and require new skills for their livelihood. In Palawan, some of these necessary skills and knowledge are related to the collection and use of non-wood forest products (NWFPs), many of which the migrants were previously not familiar with. The predominantly Visayan migrants have been successful in familiarizing themselves with the NWFPs in the surrounding forests, with assistance from some of the local indigenous people, in this case the Tagbanua, and from previous migrant settlers. The NWFPs they know about and the extent of use are presented. Currently, except for almaciga (Agathis philippinensis Warb.) resin and house-building materials, NWFPs are considered as supplements to agricultural products, not as main source of either subsistence or income. (+info)
Ritual plants of Muslim graveyards in northern Israel.
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This article surveys the botanical composition of 40 Muslim graveyards in northern Israel, accompanied by an ethnobotanical study of the folkloristic traditions of the use of these plants in cemeteries. Three groups of plants were found to be repeated systematically and were also recognized for their ritual importance: aromatics herbs (especially Salvia fruticosa and Rosmarinus officinalis), white flowered plants (mainly Narcissus tazetta, Urginea maritima, Iris spp. and Pancratium spp.) and Cupressus sempervirens as the leading cemetery tree. As endemic use we can indicate the essential role of S. fruticosa as the main plant used in all human rites of passage symbolizing the human life cycle. The rosemary is of European origin while the use of basil is of Indian influence. The use of white flowers as cemeteries plants reflects an old European influence and almost the same species are used or their congeners. Most of the trees and shrubs that are planted in Muslim cemeteries in Israel have the same use in ancient as well in modern European cultures. In conclusion, our findings on the occurrence of plants in graveyards reflect the geographic situation of Israel as a crossroads in the cultural arena between Asia and Europe. Most of the traditions are common to the whole Middle East showing high relatedness to the classical world as well as to the present-day Europe. (+info)
The mother-child nexus. Knowledge and valuation of wild food plants in Wayanad, Western Ghats, India.
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This study focuses on the mother-child nexus (or process of enculturation) with respect to knowledge and valuation of wild food plants in a context where accelerated processes of modernization and acculturation are leading to the erosion of knowledge and cultural values associated with wild food plant use, in Wayanad, Western Ghats, India. Wild food plants in this biodiversity hotspot form an important part of local diets and are used as famine foods and medicines. In general, the collection and consumption of these foods are increasingly stigmatized as symbols of poverty and 'tribalness' (equivalent to 'backwardness'). The study, which falls within the discipline of ethnobotany, involves three socio-cultural groups--the Paniya and Kuruma tribes and non-tribals. Further, it examines the impact in the enculturation process of an unusual educational programme sponsored by the MS Swaminathan Research Foundation that is oriented towards creating awareness among children of cultural identity and local biological resources--the study compares children having participated in the programme with those who have not, with their mothers. The process of enculturation is assessed by comparing wild food plant knowledge and values between mothers and their children, and by examining events where knowledge transmission occurs, including collection and consumption. For that, quantitative and qualitative data collection and analysis tools were used, and methods included semi-structured interviews, photo identification and informal interviews of key informants. Results ratify that women are the knowledge holders and are the primary means of knowledge transmission to their children. Nevertheless, fewer children are collecting wild food plants with mothers and learning about them, apparently because of children's lack of time. On the other hand, older people acknowledge that a "change in taste" is occurring among younger generations. In general, there is a simultaneous transmission from mothers to children of contrasting values pertaining to wild food plants: that they are 'good food' but also that they are symbols of low status and poverty, leading to feelings of shame and inferiority. Finally, the study concludes that the educational programme, through a "learning by doing" approach counteracts social stigma and encourages learning among children of all ages and socio-cultural groups, particularly stimulating non-tribal children to learn from tribals. (+info)
An ethnobotanical survey of wild edible plants of Paphos and Larnaca countryside of Cyprus.
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An ethnobotanical survey of wild edible plants of Cyprus was carried out in two sites, Paphos vine zone and Larnaca mixed farming zone. These are among the areas in Cyprus whose inhabitants subsisted primarily on pastoralism and agriculture and therefore still preserve the traditional knowledge on wild edible plants. The information was collected for three-year period, in the framework of the EU-funded RUBIA Project. Four hundred and thirteen interviews have been administered to 89 informants of various ages and background categories in 29 villages of Paphos site, and 8 in Larnaca site. A total of 78 species were recorded. Ethnographic data related to vernacular names, traditional tools and recipes have also been recorded. A comparison of the data collected from the two sites is undertaken. During this ethnobotanical research it was verified that wild edibles play an important role in Cyprus in rural people, however, it was realized that the transmission of folk uses of plants decreased in the last generations. The research of ethnobotany should be extended to other areas of Cyprus in order not only to preserve the traditional knowledge related to plants but to make it available to future generations as well. (+info)