In this essay, for the debate series of Journal of Ethnobiology and Ethnomedicine, I argue against the oversimplified causal argument that the maintenance of local and traditional knowledge systems ...is related to less advantaged circumstances. This statement is based on a colonialist perspective of what a less advantageous circumstance is, which is being questioned by several authors. It also ignores the struggles and resistance of traditional knowledge holders and the urgent call for socioenvironmental justice. As an ethnobiologist, I argue that we must face this reality to build science with justice and inclusiveness.
In 2023, the Japanese migration to Brazil completed 115 years. However, the first time Japanese people arrived in Brazil and left a testimony of their experience was about two centuries ago. Their ...reports were registered in a historical document, handwritten during the Edo period when Japan was adopting a closed-door policy. The episode of their visit to Brazil is only a small part of the odyssey of these four Japanese sailors who departed from Ishinomiya to Tokyo at the end of the 18th century, but unexpectedly traveled around the globe. After a storm, they were adrift for six months until shipwrecking on the Aleutian Islands; from the Russian Aleutian Islands, they crossed the whole of Russia and boarded, in Saint Petersburg, on the first Russian expedition to circumnavigate the world. Their only stop in South America was at Santa Catarina Island, southern Brazil, and this is the first analysis of this episode from an ethnobiological perspective. Their reports described both the forest environment and the plants they observed and included at least 23 taxa of plants, mostly cultivated. These descriptions of plants and the environment are in contrast with other reports from the same period and to the current environment found in Santa Catarina Island, inspiring reflections on the construction of Brazil's image in Japan before the 20th century.
This study investigated the combined use of traditional medicine and biomedicine by local experts in Chapada do Araripe communities (Ceará State) and maroon communities (Santa Catarina State), ...Brazil. The objective was to understand the perception of local health specialists regarding the number of healers, demand for healers and use of medicinal plants, and the dependence of different environments to obtain such plants. We also aimed to understand the role of medicinal plants to treat different categories of diseases and if there is a complementary use of medicinal plants and allopathic biomedicine, according to the context of each group. The research was conducted with local health specialists that answered structured interviews, created free lists and participated in guided tours to collect cited plants. Sixty-six local health specialists were identified in the Araripe communities and 22 specialists in the maroon communities. In the maroon communities, a greater number of specialists thought there was a decrease in the number and demand for healers, as well as the use of medicinal plants, due to changes in traditional livelihoods, since they are located in a region where the effects of the modernization were more intense. In the Chapada do Araripe communities the specialists knew more plants extracted from native vegetation, whereas in the maroon communities cultivated plants were better known, which may reflect the environmental conditions and the history of each region. Medicinal plants are preferred to treat simpler health problems that do not require medical care, such as gastrointestinal problems, general pain, flues and colds. The biomedicine is used principally for problems with blood pressure, general pains and endocrine and nutritional diseases. Even with the particularities of each region, in general the use of medicinal plants and biomedicines occurred in a complementary form in both regions; however, this coexistence may result from these different contexts. This study also found that there was knowledge and appreciation for traditional health practices in both regions.
The United Nations Sustainable Development Goals (SDGs) are the main mechanism of global appeal and action regarding the attainment of sustainability, with a focus on environmental, social, and ...economic dimensions. Ethnobotany can make relevant contributions to the pursuit and achievement of the SDGs due to its interdisciplinary nature and ability to give visibility to the worldviews, knowledge, and practices of Indigenous Peoples and Local Communities (IPLC). Although the primary focus of ethnobotany is the investigation of the plant-related knowledge and practices of different groups, including IPLC, with an emphasis on the environmental dimension, the appreciation of biocultural diversity cannot be decoupled from social and economic contexts. In this study, we evaluated how the Brazilian ethnobotanical literature has contributed to the sustainability debate through the SDGs. We conducted two systematic reviews of the ethnobotanical literature: first, a broad review of 810 articles identified using keywords related to each of the 17 SDGs; and second, an in-depth analysis of 45 indicators related to the 17 SDGs in 23 articles that mentioned sustainability or sustainable development. In both reviews, we found the most results for SDG 15 (life on land), indicating that environmental sustainability is strongly connected to ethnobotanical studies. We also identified information that explored the social and economic dimensions of sustainability through SDG 1 (no poverty), SDG 2 (zero hunger), SDG 4 (quality education), SDG 5 (gender equity), SDG 8 (decent work and economic growth), and SDG 9 (innovation and infrastructure). We discuss gaps and opportunities to be explored by ethnobotany and conclude that the connections between ethnobotany and the SDGs can be reinforced. This would improve the ability of ethnobotanical studies to effectively contribute to the political aspect of the 2030 agenda through appreciation of and respect for traditional knowledge and practices of IPLC and their active participation in the sustainability debate.
People's diets are usually restricted to a small number of plant species, even in regions with great diversity. We investigated the knowledge of residents in Ribeirão da Ilha, a district of ...Florianópolis (Santa Catarina, Brazil), about unconventional food plants (UFP). We report the UFP of the region, the parts used, the methods of processing, and the reasons for reduced use or even lack of use.
From June 2014 to January 2015, we interviewed 26 long-established residents and made free listings of plant resources in the region. We also did three guided tours, and 24 residents (among the 26) checked pictures of the mentioned plants in order to identify them.
We identified 63 species distributed in 25 botanical families. Half of the species were mentioned only by one informant. The fruit was the most frequently used part (80% of citations), consumed mainly without processing. Among those species, 27% were used exclusively in the past. The residents attributed non-use to the difficulty in locating the plants and loss of interest in the resource.
Urbanization and environmental restrictions contribute to the difficulty of access to UFP. Encouraging residents to continue using UFP is necessary to perpetuate this threatened knowledge, promote a more diversified and healthier diet, stimulate a greater interaction among people and nature, and promote on farm conservation of edible plants.
The Convention on Biological Diversity is defining the goals that will frame future global biodiversity policy in a context of rapid biodiversity decline and under pressure to make transformative ...change. Drawing on the work of Indigenous and non-Indigenous scholars, we argue that transformative change requires the foregrounding of Indigenous peoples’ and local communities’ rights and agency in biodiversity policy. We support this argument with four key points. First, Indigenous peoples and local communities hold knowledge essential for setting realistic and effective biodiversity targets that simultaneously improve local livelihoods. Second, Indigenous peoples’ conceptualizations of nature sustain and manifest CBD’s 2050 vision of “Living in harmony with nature.” Third, Indigenous peoples’ and local communities’ participation in biodiversity policy contributes to the recognition of human and Indigenous peoples’ rights. And fourth, engagement in biodiversity policy is essential for Indigenous peoples and local communities to be able to exercise their recognized rights to territories and resources.
Greater socio-environmental instability favors the individual production of knowledge because innovations are adapted to new circumstances. Furthermore, instability stimulates the horizontal ...transmission of knowledge because this mechanism disseminates adapted information. This study investigates the following hypothesis: Greater socio-environmental instability favors the production of knowledge (innovation) to adapt to new situations, and socio-environmental instability stimulates the horizontal transmission of knowledge, which is a mechanism that diffuses adapted information. In addition, the present study describes "how", "when", "from whom" and the "stimulus/context", in which knowledge regarding medicinal plants is gained or transferred. Data were collected through semi-structured interviews from three groups that represented different levels of socio-environmental instability. Socio-environmental instability did not favor individual knowledge production or any cultural transmission modes, including vertical to horizontal, despite increasing the frequency of horizontal pathways. Vertical transmission was the most important knowledge transmission strategy in all of the groups in which mothers were the most common models (knowledge sources). Significantly, childhood was the most important learning stage, although learning also occurred throughout life. Direct teaching using language was notable as a knowledge transmission strategy. Illness was the main stimulus that triggered local learning. Learning modes about medicinal plants were influenced by the knowledge itself, particularly the dynamic uses of therapeutic resources.
Tracking fish consumption could provide additional information on changes to fish stocks, one of the planet’s main protein sources. We used data on seafood consumption in fishing villages in Brazil ...over time to test for changes in: species richness, diversity, and composition, fish size and trophic levels, consumption of endangered species, and functional diversity (namely, species with different behavioral and habitat preferences). Our results demonstrate the potential to include this additional data source to complement fisheries data, especially in data-poor countries. With respect to Brazil specifically, we identified a decrease in both the average trophic level and size of the species consumed. While the consumption of endangered species had always been low, most of these species changed over time, thereby suggesting that many, especially elasmobranchs, may have become rare on the plates. Although it may be hard to fully isolate cultural changes from biodiversity changes when it comes to analyzing consumption data, by examining diets it is possible to identify aspects worth investigating further, such as, whether the decrease in dietary trophic levels mirrors a decrease in environmental trophic levels. In places where fisheries data are either inexistent or limited, diet track surveys, such as household expenditure programs, can help trace the changes caused by fisheries in stocks and habitats.
Social foraging decisions depend on individual payoffs. However, it is unclear how individual variation in phenotypic and behavioural traits can influence these payoffs, thereby the decisions to ...forage socially or individually. Here, we studied how individual traits influence foraging tactics of net-casting fishers who interact with wild dolphins. While net-casting is primarily an individual activity, in the traditional fishery with dolphins, fishers can choose between fishing in cooperative groups or solitarily. Our semi-structured interviews with fishers show their social network is mapped onto these foraging tactics. By quantifying the fishers’ catch, we found that fishers in cooperative groups catch more fish per capita than solitary fishers. By quantifying foraging and social traits of fishers, we found that the choice between foraging tactics—and whom to cooperate with—relates to differences in peer reputation and to similarities in number of friends, propensity to fish with relatives, and frequency of interaction with dolphins. These findings indicate different payoffs between foraging tactics and that by choosing the cooperative partner fishers likely access other benefits such as social prestige and embeddedness. These findings reveal the importance of not only material but also non-material benefits of social foraging tactics, which can have implications for the dynamics of this rare fishery. Faced with the current fluctuation in fishing resource availability, the payoffs of both tactics may change, affecting the fishers’ social and foraging decisions, potentially threatening the persistence of this century-old fishery involving humans and wildlife.
Significance statement
Social foraging theory proposes that decisions to forage in groups are primarily driven by cost–benefit trade-offs that individuals experience, but it remains unclear whether, and how much, individual foragers’ characteristics influence these trade-offs and consequently the choice to forage in social groups. We study the artisanal net-casting fishers who choose between cooperating with each other or fishing alone when engaging in a rare interaction with wild dolphins. Our findings suggest that cooperative fishers capture more fish than solitary fishers, and that by choosing cooperative partners based on similarities and differences in key social (peer reputation, kinship, friendships) and foraging (fishing frequency) traits; these fishers also experience higher social prestige and more social embeddedness. These results suggest that material gains from foraging—but also non-material benefits accrued from socializing with like-minded individuals—can influence the dynamics of human social foraging.
Cultural and religious practices of African origin have decisively influenced traditional health practices in the Americas since the African diaspora. Plants are core elements in the religions of ...African origin. Compared with other parts of Brazil where the Afro-Brazilian presence is widely recognized, in Southern Brazil, these cultural practices are often socially invisible. Yet, there are several terreiros of three Afro-Brazilian religions: Candomblé, Umbanda, and Ritual deAlmas e Angola. We hypothesize that the importance of plants in Afro-Brazilian religions is linked not only to spiritual and magical issues but also to the medicinal properties of these plants. We seek to answer the following questions: (a) Which plants are used in the terreiros and what are their indications for use?; (b) Are there plants that stand out culturally in these religious groups?; and (c) What is the importance of the adaptive maintenance and replacement process in the use of plants in these religions, considering the Neotropical and African plants?
We performed a census of the existing terreiros on the Island of Santa Catarina to collect information on the knowledge and use of plants. In all terreiros that consented to participate in the research, we collected data through semi-structured interviews, guided tours for plant collection, and participant observation. We identified the botanical species through expert consultations and botanical literature.
We interviewed 27 spiritual leaders, who cited 93 plants belonging to 86 botanical species. We identified 14 categories of use, with emphasis on liturgical ritual use (59%), general and unspecified diseases (32%), and digestive diseases (27%). In most liturgics uses, direct contact between plant and patient occurs, as in the case of bathing and the cleansing use of smoke. Sixteen plants were cited in all terreiros, configuring a set of species that can be considered as culturally important plants for these religious groups.
These groups have extensive knowledge about a highly consensual set of therapeutic plants that should be further investigated pharmacologically to understand the effect of their external use. Also, we emphasize the importance of recognizing and valuing this ancestral Afro-Brazilian knowledge and learning also from these people about their broader vision of health which also adds more spirituality in health care.
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