ethnobotany

1. The plant lore and agricultural customs of a people.
2. The study of such lore and customs.

Ethnobotany is the study of the relationship between people and plants. This interdisciplinary field includes studying plants as wild foods and as agricultural crops; as constructs for houses and modes of transportation; as baskets, pottery, and art; as clothing and types of weaving; as medicines and alternative methods for healing; and in the context of cultural myths and religious ceremonies. Research topics address more complex issues, including the cultural consequences of the extinction of a particular plant species on the diet of a culture, impacts of acculturation on a culture's uses of plants, and the transmission of ethnobotanical knowledge from one generation to the next.

Ethnobotanists study all types of cultures, from the past to the present, from indigenous communities in the Amazon Basin to complex plant usage by immigrants in New York City. This field incorporates techniques and research from many fields, especially anthropology, archaeology, biology, botany, chemistry, entomology, geography, history, linguistics, medicine, and zoology.

How Does Ethnobotany Study Culture?

Ethnobotanists study culture by examining how plants were used in the past as well as the present. By studying farming practices of the past or examining fossilized plant or human remains, researchers are able to determine what plants were used by ancient civilizations.

Anatomically speaking, modern human beings (Homo sapiens) have existed for approximately 150,000 to 200,000 years, but have practiced widespread cultivation for only a fraction of that time. Evidence that agriculture was practiced includes abundant fossilized remains of plants known to have been cultivated or of tools used for preparing soil, cultivating, or harvesting food.

Human skeletons can provide information about the kinds of plants eaten and the ways in which food was prepared. Grasses have a ratio of two stable carbon isotopes (C12 and C13) different from that of most other plants eaten by people. Changes in the ratio of these isotopes in human skeletons over time from grass ratios to that found in grains can indicate a shift to grains as a primary source of food. Similarly, the consumption of large amounts of grains can be documented by examining patterns of wear on the teeth of archeological skeletons.

Do Plants Have Cultural Roles?

It is easy to think about plants as being used for food or medicine, or even as a source of technology, for example, in the making of spears or blowguns by Amazonian peoples or the furniture in your own house. But, how many people associate a particular plant with a particular culture? Plants had cultural roles in ancient civilizations, are tied to historical events, and can be important identifiers in modern-day cultures.

South and Central American cultures such as the Aztecs, Maya, and the Inca were often associated with particular types of food. For instance, the Aztecs were well known to have cultivated Amaranth sp. [Amaranthaceae], a high-protein grain that was considered sacred by its cultivators. The Maya people were linked to the production of corn, as were many other smaller tribes scattered across South and Central America, and Mexico. The Inca were known to cultivate potatoes and quinoa, a high-protein grain that is still grown by the Quechua and Aymara Indians, descendants of the Inca. North American natives used various dye plants to produce unique colors for weavings that symbolized their particular tribe, family, and sometimes their ethnolinguistic identity.

Plants That Made History

Historically, plants have been known to make or break a culture (see sidebar, Plants That Stand between Survival and Starvation). In addition to plants being food staples in societies, many plants are integrally linked to a culture because they improved or adversely affected its history. The tea tree (Camelia sinensis) [Theaceae] has huge cultural significance in many Asian cultures. Elaborate methods to cultivate and prepare tea began in China and later spread to Japan, where the tea ceremony became linked with Zen Buddhist beliefs. Egyptians are credited with inventing paper by pressing together strips of papyrus (Cyperus papyrus) [Cyperaceae], but real paper, made by separating plant fibers and matting them together in a thin sheet, was invented by the Chinese using paper mulberry (Broussonetia papyrifera) [Moraceae].

A darker side of history includes two plants integrally linked to slavery: cotton (Gossypium sp.) [Malvaceae] and sugar cane (Saccharum officinarum) [Poaceae]. Both plants were big money crops in the Americas and required significant labor, resulting in the enslavement of many African cultures and their transport to the United States and Central America.

Some may argue that the apple tree (Malus domestica) [Rosaceae] also had a hand in shaping world history from the moment Eve took that first bite. Few people realize that the intoxicating drug derived from the opium poppy (Papaver somniferum) [Papaveraceae] was one of the main reasons China shut down its borders to all outside trade after the establishment of the People's Republic of China in 1949. Production of the opium poppy has increased in present-day Afghanistan in an effort by terrorist groups to raise money in combatting U.S. military presence. Finally, spice plants in general led Christopher Columbus to search for a new trade route to India, but resulted in his discovery of the Americas in 1492.

Table 1

The Future of Ethnobotany

The future of ethnobotany lies squarely in conservation of both plant species and the cultures that know how to use them. As scientists who work directly with cultures and their natural resources, ethnobotanists are in a unique position to promote strategies for conservation. Ethnobotanists of the future need to develop methods that empower the people with whom they work.

For much of the last century, ethnobotanists have spent their time documenting uses of plants and in finding ways to apply the knowledge of one culture for the benefit of another. They must look beyond this and find ways to safeguard the rights and knowledge of the people with whom they study as well as analyze more complex issues relating to interdisciplinary applications of cultural knowledge and uses of plants.

Ethnobotanists must develop methods to convey important information to the communities with which they work, treating indigenous collaborators as coauthors and establishing contracts with communities or tribal groups to ensure that a percentage of any future profits are returned to those cultures which originally held such knowledge.

Plants That Stand Between Survival and Starvation

There are at least twelve plant species that have had an enormous impact on cultures throughout history. Without them, humankind could not have developed past single a hunting-and-gathering lifestyle.

In the grass family [Poaceae], four plants have been instrumental in the survival of human culture. These plants include wheat (Triticum aestivum), which was cultivated more than eleven thousand years ago in the Middle East as a staple grain and today has more than seventeen thousand varieties. Wheat is one of the staple crops of the United States since it is the primary ingredient in bread. Corn (Zea mays) was domesticated five thousand years ago in Mexico and Central America and ultimately became dependent on people for its reproduction. Corn has thrived with the assistance of humankind for so long that it can no longer effectively reproduce itself in the wild. Rice (Oryza sativa) was cultivated in Southeast Asia by many different cultures as long as five thousand years ago and is a staple in much of Asia and Latin America. Finally, sugar cane (Saccharum officinarum) was the staple crop of the indigenous peoples of New Guinea undergoing domestication about five thousand years ago. Nowadays, sugar cane is highly prized as a sweetener.

Two types of potatoes were also considered staples throughout history: the common potato (Solanum tuberosum) [Solanaceae] and the sweet potato (Ipomoea batatas) [Convolvulaceae]. These tubers actually come from different plant families and are unrelated to each other despite the fact that both are cultivated in South America and both are called potatoes. The common potato was cultivated before 5000 B.C.E. primarily by the multitude of cultures living in the Andean highlands. Hundreds of varieties now exist worldwide. The sweet potato also grows in the mountains, but was more commonly found in the tropical regions of South America and cultivated by Amazonian cultures.

The common bean (Phaseolus vulgaris) and the soybean (Glycine max)—both members of the Fabaceae bean family—have also been instrumental in the survival of cultures in Latin America and Asia, respectively. Beans were cultivated at least five thousand years ago in Mexico and Peru and often used in combination with corn, providing essential proteins. Soybeans originated in northeast China around the same time and eventually spread worldwide. Soybean production has now shifted from China to the United States, where more than 52 percent of world production occurs.

Coconuts (Cocos nucifera) [Araceae] and bananas (Musa sapientum) [Musaceae] are often touted as the world's most perfect foods. Although the origins of coconuts are unclear since their fibrous seeds can float in salt water for more than eighty days, researchers believe this important food plant originated in the Indo-Pacific region or possibly Southeast Asia. Bananas also originated in the tropical regions of the Pacific Islands and Southeast Asia more than five thousand years ago and are rich in potassium. The fruits from both of these plants provide high levels of carbohydrates. Sap from banana plants is used as medicine, while their leaves are used in wrapping food for cooking. The husks from coconuts provide strong fibers for weaving, while the fronds of the trees are used as thatching for homes.

Cassava, also known as yucca or manioc (Manihot esculenta) [Euphorbiaceae] is a tuber similar in consistency to the common potato and is very starchy. This plant originated in South America and its cultivation began around 5000 B.C.E. Hundreds of varieties now exist of two different types: bitter cassava that contains poisonous cyanogenetic glycosides and sweet cassava that is sold today in marketplaces around the world. Generally, cultures that were more sedentary raised bitter cassava because they were reliant on one garden and therefore would suffer more if herbivorous predators destroyed their gardens. Seminomadic hunter-gardeners would often plant two or three gardens that they could visit throughout the year so damage to one garden was not felt as sharply.

Perhaps the most recent example of a cultivated and important food plant is the sugar beet (Beta vulgaris) [Chenopodiaceae]. Beets were cultivated in the eighteenth and nineteenth centuries in Europe. These tubers contain large amounts of sugar and have long been highly prized in Europe, the Mediterranean, and Russia.

Bibliography

Balick, M. J., and P. Cox. Plants, People, and Culture: The Science of Ethnobotany. New York: Scientific American Library, 1996.

Gibbons, E. Stalking the Wild Asparagus. New York: David McKay, 1962.

Reis, S. V. R., and F. J. Lipp, Jr. New Plant Sources for Drugs and Foods from the New York Botanical Garden Herbarium. Cambridge, Mass.: Harvard University Press, 1982.

Schultes, Richard Evans, and Siri von Reis, eds. Ethnobotany: Evolution of a Discipline. Portland, Ore.: Dioscorides Press, 1995.

Simpson, B. B., and M. C. Ogorzaly. Economic Botany Plants in Our World, 3d ed. Boston: McGraw Hill, 2001.

—Camille Tipton-Allaband

The scientific study of the plant lore and agricultural customs of traditional societies.

Ethnobotany (from "ethnology" - study of culture^[1] and "botany" - study of plants) is the scientific study of the relationships that exist between people and plants.

Ethnobotanists aim to document, describe and explain complex relationships between cultures and (uses of) plants: focusing, primarily, on how plants are used, managed and perceived across human societies (eg. as foods; as medicines; in divination; in cosmetics; in dyeing; as textiles; in construction; as tools; as currency; as clothing; in literature; in rituals; and in social life.)^[2]

Contents 1 History of ethnobotany 2 Modern ethnobotany 3 Scientific journals covering ethnobotanical research 4 See also 5 References 6 External links

History of ethnobotany

Plants have been widely used by American Indian healers, such as this Ojibwa man.

Though the term "ethnobotany" was not coined until 1895 by the US botanist John William Harshberger, the history of the field begins long before that. In AD 77, the Greek surgeon Dioscorides published "De Materia Medica", which was a catalog of about 600 plants in the Mediterranean. It also included information on how the Greeks used the plants, especially for medicinal purposes. This illustrated herbal contained information on how and when each plant was gathered, whether or not it was poisonous, its actual use, and whether or not it was edible (it even provided recipes). Dioscorides stressed the economic potential of plants. For generations, scholars learned from this herbal, but did not actually venture into the field until after the Middle Ages.

In 1542 Leonhart Fuchs, a Renaissance artist, led the way back into the field. His "De Historia Stirpium" cataloged 400 plants native to Germany and Austria.

John Ray (1686-1704) provided the first definition of "species" in his "Historia Plantarum": a species is a set of individuals who give rise through reproduction to new individuals similar to themselves.

In 1753 Carl Linnaeus wrote "Species Plantarum", which included information on about 5,900 plants. Linnaeus is famous for inventing the binomial method of nomenclature, in which all species get a two part name (genus, species).

The 19th century saw the peak of botanical exploration. Alexander von Humboldt collected data from the new world, and the James Cook's voyages brought back collections and information on plants from the South Pacific. At this time major botanical gardens were started, for instance the Royal Botanic Gardens, Kew.^{[citation needed]}

Edward Palmer collected artifacts and botanical specimens from peoples in the North American West (Great Basin) and Mexico from the 1860s to the 1890s.

Once enough data existed, the field of "aboriginal botany" was founded. Aboriginal botany is the study of all forms of the vegetable world which aboriginal peoples use for food, medicine, textiles, ornaments, etc.^{[citation needed]}

The first individual to study the emic perspective of the plant world was a German physician working in Sarajevo at the end of 19th Century: Leopold Glueck. His published work on traditional medical uses of plants done by rural people in Bosnia (1896) has to be considered the first modern ethnobotanical work.^{[citation needed]}

The term "ethnobotany" was first used by a botanist named John W. Harshberger in 1895 while he was teaching at the University of Pennsylvania. Although the term was not used until 1895, practical interests in ethnobotany go back to the beginning of civilization when people relied on plants as a way of survival.^{[citation needed]}

Other scholars analysed uses of plants under an indigenous/local perspective in the 20th century: e.g. Matilda Coxe Stevenson, Zuni plants (1915); Frank Cushing, Zuni foods (1920); Keewaydinoquay Peschel, Anishinaabe fungi (1998), and the team approach of Wilfred Robbins, JP Harrington, and Barbara Freire-Marreco, Tewa pueblo plants (1916).

In the beginning, ethonobotanical specimens and studies were not very reliable and sometimes not helpful. This is because the botanists and the anthropologists did not come together on their work. The botanists focused on identifying species and how the plants were used instead of including how plants fit into people's lives. On the other hand, anthropologists were interested in the cultural role of plants and not the scientific aspect. Therefore, early ethnobotanical data does not really include both sides. In the early twentieth century, botanists and anthropologists finally collaborated and the collection of reliable, detailed data began.

Modern ethnobotany

Beginning in the 20th century, the field of ethnobotany experienced a shift from the raw compilation of data to a greater methodological and conceptual reorientation. This is also the beginning of academic ethnobotany. The founding father of this discipline is Richard Evans Schultes.

Today the field of ethnobotany requires a variety of skills: botanical training for the identification and preservation of plant specimens; anthropological training to understand the cultural concepts around the perception of plants; linguistic training, at least enough to transcribe local terms and understand native morphology, syntax, and semantics.

Considerable information on the traditional uses of plants is still intact with the tribals^[3]. But the native healers are often reluctant to accurately share their knowledge to outsiders. Schultes actually apprenticed himself to an Amazonian shaman, which involves a long term commitment and genuine relationship. In Wind in the Blood: Mayan Healing & Chinese Medicine by Garcia et al. the visiting acupuncturists were able to access levels of Mayan medicine that anthropologists could not because they had something to share in exchange. Cherokee medicine priest David Winston describes how his uncle would invent nonsense to satisfy visiting anthropologists. ^[4]

Scientific journals covering ethnobotanical research

The Latin American and Caribbean Bulletin of Medicinal and Aromatic Plants (Abbreviated BLACPMA) or Boletin latinoamericano y del caribe de plantas medicinales y aromaticas (ISSN-0717 7917) is a bimonthly scientific publication directed to diverse professionals and technicians linked to the field of medicinal and aromatic plants. It accepts papers related with the Bulletin's areas of interest, which are agronomy, anthropology and ethnobotany, industrial applications, botany, quality and normalization, ecology and biodiversity, economy and markets, pharmacology, phytochemistry, legislation, information and diffusion of events, courses, prizes, regulations, news, market questions, reports, bibliography, or any other material type that is important to publish.

See also the following peer-reviewed journals:

• Journal of Ethnobiology
• Ethnobotany Research and Applications
• Journal of Ethnobiology and Ethnomedicine
• Journal of Ethnopharmacology
• Economic Botany
• Ethnobotany Research and Applications[1]

See also

Anthropology Botany Ethnobiology Ethnography

Ethnomedicine Ethnomycology Herbalism Alain Touwaide

References

1. ^ The Random House Dictionary of the English Language Unabridged Edition, Jess Stein ed. in chief, Random House, New York 1966 p. 489
2. ^ Acharya, Deepak and Shrivastava Anshu (2008): Indigenous Herbal Medicines: Tribal Formulations and Traditional Herbal Practices, Aavishkar Publishers Distributor, Jaipur- India. ISBN 9788179102527. pp 440.
3. ^ Sood, S.K., Nath, R. and Kalia, D.C. 2001. Ethnobotany of Cold Desert Tribes of Lahoul-Spiti (N.W. Himalaya). Deep Publications, New Delhi.
4. ^ Wind in the Blood: Mayan Healing & Chinese Medicine by Hernan Garcia, Antonio Sierra, Hilberto Balam, and Jeff Connant

External links

• Society for Economic Botany
• International Society of Ethnobiology
• Society of Ethnobiology
• Journal of Ethnobiology and Ethnomedicine
• Journal of Ethnobotany Research and Applications
• Latin American and Caribbean Bulletin of Medicinal and Aromatic Plants
• "Before Warm Springs Dam: History of Lake Sonoma Area" This California study has information about one of the first ethnobotanical mitigation projects undertaken in the USA.
• Grow Your Own Drugs, a BBC 2 Programme presented by ethnobotanist James Wong.

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