Reproductive health care is an important use of plant-based medicine worldwide and throughout history, but in many regions remains under-documented. This study uses data collected by folklore students at the University of Arkansas and the University of Central Arkansas between the 1940s and the 1970s to document plants historically used for reproductive medicine in the Ozarks and the reproductive health concerns for which these plants were used. A total of 2,957 plant-medicinal use combinations were documented, 139 of which pertained specifically to women’s health. Thirty-eight percent of uses were related to menstruation, 30% to abortion and miscarriage, 22% to pregnancy and childbirth, and 10% to other uses. Forty-seven plant taxa were documented by common name, 39 of which could be associated with scientific names. The most frequent plant-use combinations were cotton (Gossypium hirsutum) and cedar (Juniperus virginiana) used to induce abortion, and black haw (Viburnum prunifolium) and ginger (Zingiber officinale) for menstrual pain relief. Though this article touches on the potential efficacy of herbs used for reproductive health, the question of whether plants “work” for their intended purpose is of secondary concern here. Instead, this article offers a snapshot of how women of the Ozarks used local plant resources to treat reproductive concerns, including for care that today is politically controversial such as abortion.
Free-ranging domestic dogs threaten wild species in natural ecosystems due to disease transmission, competition with wild predators, and predation of wild prey. Despite the deeply commensal nature of the dog-human relationship, it is often not included as a dimension of dog-wildlife conflict. To understand how and why people keep dogs in areas with wildlife presence, as well as people’s perceptions of dog-wildlife interaction, we conducted surveys in five villages within Mudumalai Tiger Reserve, India, where animal birth control has been ongoing for almost three decades. Seventy percent (n = 81) of respondents kept dogs, of which most were free-ranging and fed leftover human food. Dogs were primarily kept for security purposes by the majority (n = 40) of dog owners. The majority of respondents also supported sterilization programs (n = 95), believed that dogs did not affect wildlife (n = 48), that dogs did not enter the forest (n = 50), and that leopard lifting of dogs was widespread (n = 67). Almost none of these responses showed any difference with respect to demographic variables (age class, sex, and dog ownership) when tested with Fisher’s exact test. While reporting of predation by dogs may have been biased by fear of punitive action, our results indicate that dogs are a valuable security system that protect life and property from wildlife, potentially mitigating human-wildlife conflict. They also indicate that the cause and extent of dog-wildlife encounters require research attention. Both dog management and wildlife conservation strategies should take into account the needs of local residents as well as multidimensional aspects of the dog-human-wildlife interface, such as garbage dumps attracting wildlife to villages, to achieve successful long-term outcomes.
Ethnopaleontology is the study of the relationship between humans and fossils. So far, this emerging discipline has been dominated by geomythology, a research orientation that seeks to historicize traditional knowledge and narratives as premodern explanations for geological phenomena. I argue that this methodology fails to capture the most pertinent information about human interactions with ancient organisms, and instead primarily subsumes these engagements into an uncritical, ethnocentric narrative about the development of Western science. I propose that ethnopaleontology should be reconfigured as an ethnobiology of mineral life.
Until a hundred years ago, Caspian tigers (Panthera tigris tigris) shared habitat with the Loptuq people who lived along the Tarim River, and lake Lop Nur in Eastern Turkestan. Although their paths crossed, humans and tigers avoided each other and did not compete for resources; only occasionally did a tiger kill cattle and horses or humans kill a tiger. The tigers fed mainly on wild boar (Sus scrofa nigripes) while the Loptuq, for religious reasons, rejected it as food. Intensified contacts with the outside world at the end of the nineteenth century changed this situation. Tiger parts, for medicinal purposes, were in high demand among itinerant peddlers, and the state authorities required furs as tribute, causing some Loptuq men to hunt tigers on a larger scale. The Caspian tiger became extinct in the Tarim Basin, most likely in the 1920s, and during the following decades, it disappeared completely throughout its former range in Central Asia. In the mid-twentieth century, ecological and hydrological changes implemented by the Chinese government destroyed the unique fishing and gathering economy of the Loptuq, and the whole group was displaced and forcibly assimilated. Fragmented information about the activity contexts between the Loptuq and Caspian tigers exist now only in older sources and scholarly publications, which are reviewed here.
The Tharus are a prominent group of tribes who have lived in the Tarai belt of Nepal and India for centuries, relying on the forest for their survival. This ethnozoological study focuses on turtle collection and consumption by the Tharu community in the Rupandehi district of Nepal, discussing the distribution and abundance of turtle species and this community's unique spearing method of turtle hunting. In this study, Tharu turtle hunters were hired to collect living specimens using the spearing method from nine locations, and interviews were conducted with local community members. Twenty-three living turtle specimens from three species were recorded, and an additional 81 shells were recovered from Tharu households. The Indian flapshell turtle (Lissemys punctata andersoni; Tharu: Gauriya Kachhuwa) was the most abundantly distributed species in the district. The survey of shells in households revealed that all specimens were Indian flapshell, while the two other specimens were Indian peacock softshell turtle (Nilssonia hurrum; Tharu: Supahawa kachhuwa) and Indian roofed turtle (Pangshura tecta; Tharu: Khapadahawa kachhuwa). During interviews all interlocutors described eating Gauriya kachhuwa and avoiding other land turtles for consumption. Spearing is used to hunt turtles, and it is utilized in marshes, ponds, and lakes. These reptiles are killed for their meat and for medicinal uses, and the community reports that a decline in the turtle populations has been observed near Tharu settlements. Therefore, we argue that an escalation of public awareness and policy advocacy is essential, particularly in rural areas where Tharu communities live, to ensure the survival of these reptiles in the face of mounting anthropogenic challenges.
Butterflies, in addition to their ecological relevance, play important symbolic and cultural roles in many societies. This study aimed to analyze the diversity of common names attributed to butterflies in Brazil, based on a systematic literature review (following the PRISMA method), including sources such as scientific articles, books, and field guides. A total of 189 scientific species names were recorded, belonging to five taxonomic families, and associated with 111 distinct common names. The family Nymphalidae presented the highest number of records, indicating a morphologically diverse and culturally recognized group. The common names were classified into interpretive categories, with morphological designations being the most common, followed by behavioral, ecological, and symbolic associations. The analysis shows that common names reflect local knowledge grounded in empirical observation and symbolic meaning, contributing significantly to ecological understanding and the appreciation of biodiversity. This study highlights the role of ethnoentomology as an interdisciplinary approach that values local knowledge and enhances the understanding of humaninsect relationships, recommending its broader application in related research.
In April of 2025, the for-profit biotech company Colossal Biosciences garnered mass media attention by announcing they had "de-extincted" the dire wolf (Aenocyon dirus) with the use of CRISPR gene-editing technology. Colossal and others heralded it as the future of endangered species conservation. In response, many in the larger scientific and conservation communities qualified or dismissed the claims to de-extinction based on sound genomic, phylogenetic, and taxonomic evidence. This debate, however, has occurred almost entirely within the confines of Western science and epistemology. We expand these critiques by highlighting the colonial, eugenic, and anthropocentric ideologies prevalent in Colossal's approach to de-extinction, exemplified by what we call a "colonial grabbag" mythological framing of wolves. We argue that this is reflective of the larger colonial basis of current de-extinction science. Grounded in the fields of Indigenous Science and Animal Studies, we invite further reflection on the strategic, ethical, and moral considerations of de-extinction. Rather than arguing that such technologies and aims should be categorically rejected, we offer recommendations toward an anti-colonial and anti-anthropocentric science of de-extinction that is based in equity, reciprocity, and collective social good. We propose 1) a shift away from the isolationist approach that "resurrects" a species without regard for the larger ecosystem in which they existed in favor of a holistic ecology; 2) focusing the tools of de-extinction on currently threatened and endangered species and ecosystems; and 3) centering Indigenous Science and place-based knowledges by practicing transparent and sustained consultation and collaboration with Indigenous Nations.
This paper takes an ethnobiological approach to investigate historic and contemporary uses of cacao and its potential interpersonal applications. A literature review summarized past research conducted about the health benefits of cacao, Indigenous and ritual plant uses, and psychoactive effects. Minimal research has been completed on the interpersonal implications of cacao consumption. People globally who facilitate and attend cacao ceremonies claim that cacao's psychoactive effects lead, in many users, to euphoria and emotional openness. They assert that these effects make cacao an excellent addition to reflection and connection-building activities done in cacao ceremonies; however, claims need to be researched and field-tested. Surveys were conducted with eleven cacao ceremony practitioners, who shared their insights into cacao's effects on participants. Cacao use and potential cultural appropriation were analyzed, as well as popular claims about the effects of chemical compounds in cacao. Additional research is needed to further explore the potential interpersonal effects of cacao use. If validated, cacao could prove to be a useful complement to a range of interpersonal activities, from corporate team building to community building, to applications for romantic relationships or even therapy.
Stable isotopes analysis has become an essential part of the archaeological research agenda that engages ethnobiology. This paper reviews its impact in regional archaeological research focusing on the introduction of domesticated plants and their evolution in the human-environment system in Central Western Argentina (CWA). We emphasize the significance of stable isotopes in investigating the complex evolutionary history of maize adoption and agricultural practices within a dynamic Late Holocene boundary zone between farming and hunter-gathering. The 30-year history of archaeological isotopic research in CWA represents a dynamic history of old and new questions and methodologies, greater statistical sophistication and theoretical depth in its interpretation. Its impact, initially limited to reconstructing human diets, has now expanded significantly, providing powerful tools to model humans as part as a dynamic ecosystem.
This study provides a detailed analysis of the historical context of fire management in Brazil from the perspective of ethnoecology. The study aims to identify traditional fire management practices in Brazil, examining their interactions with ethnoecology and their impacts on biodiversity conservation. The review adopted a systematic approach that began with the formulation of a clear research question: “What are the traditional fire management practices in Brazil from an ethnoecological perspective, and what are their impacts on biodiversity?” The results highlight the uneven distribution of studies across Brazilian biomes, with a greater concentration of research in the Cerrado and Amazon regions, while significant gaps were observed in other biomes such as the Atlantic Forest and Pantanal. Recent advances in research on fire management by traditional communities underscore the importance of local knowledge as an essential tool for the sustainable management of Brazilian ecosystems. Nevertheless, traditional fire management practices have historically been marginalized by public policies. This review emphasizes the need to more broadly integrate these practices into environmental management strategies, recognizing their significance for biodiversity conservation, landscape management, and cultural revitalization. Such integration is increasingly urgent given the growing threats to Brazil's biomes.
Astro-ethnobiology—an explicitly interdisciplinary framework connecting ethnobiology and astrobiology—treats space food systems as cultural and ecological interfaces, not just technical solutions, by integrating engineering, bioregenerative ecology, and human factors. As humanity prepares for long-duration missions beyond Earth, these systems must support not only survival, but also identity, multispecies relations, and emotional resilience. Drawing on historical provisioning strategies, from maritime voyages to polar expeditions, we examine how animals fulfilled multifunctional roles in sustaining morale, routine, and ecological balance under extreme conditions. Insects, in particular, emerge as promising candidates for space-based life support due to their efficiency in nutrient provision and recycling as well as waste conversion. Beyond their biological utility, insects may contribute to psychological well-being and cultural continuity through care-based routines, storytelling, and sensory engagement. While cultural acceptance of insects as food remains a challenge in some parts of the world, historical dietary shifts show that unfamiliar foods can gain acceptance through ritual and shared experience. Astro-ethnobiology invites us to see space food not as a technical product, but as a shared practice shaped by care for other species, cultural meaning, and symbolic connection.
Cultural Keystone Places (CKPs) are areas on the landscape crucial to individual and group identities, especially descendant communities. As such, they are often significant components of Indigenous land claims and cultural continuity. CKPs commonly have deep temporal roots and unclear spatial boundaries, and archaeological investigation is often relied upon to define them. However, relying on archaeological prospection and data to define a CKP can be problematic. The discovery of archaeological material and, by extension, a CKP is a probabilistic endeavor, often constrained by preservation conditions and sampling strategies. While many archaeologists understand that the material record will always be incomplete and that the absence of archaeological materials does not indicate the absence of a CKP, this view is juxtaposed with comparatively simple legal or regulatory understandings of CKPs as areas exclusively defined by either the presence or absence of archaeological materials in places such as British Columbia, Canada, which we discuss in this paper. To frame that discussion, we turn to the archaeological record from a different region; we use a large multisite database from southwestern Colorado-created and curated by the Crow Canyon Archaeological Center-to illustrate the variability in the quality of the archaeological record across the landscape. By modeling the fragmentation and sample size of animal remains, we demonstrate how even systematically collected archaeological data can still lead to knowledge gaps, potentially resulting in a false negative for the presence of a CKP. We therefore urge regulatory agencies to more thoroughly consider the sampling strategies and preservation conditions of remains related to the investigation of CKPs and to highlight the value of using robust archaeological databases to support Indigenous land rights and the identification and protection of CKPs.
Many places of ancestral and cultural importance to the Quw'utsun (Cowichan) Nation, have long been recognized by settlers as important contributors to biodiversity as habitat for rare and/or at-risk species and ecosystems. This recognition has resulted in numerous settler-led ecological restoration efforts of cultural keystone places such as Garry oak (Quercus garryana) meadows, Western red cedar (Thuja plicata) forests, and Pacific salmon (Oncorhynchus spp.) estuaries. While such efforts are well-intentioned, lack of understanding of pre-colonial baselines such as historical uses and stewardship practices and exclusion of cultural practices via the focus on fortress conservation have contributed to poor long-term restoration outcomes. Our research alongside Quw'utsun (Cowichan Tribes) and Spune'luxutth (Penelakut Tribe), is showing that centering cultural resurgence in restoration planning is a critical methodology that ensures projects respect the true history of lands, uphold community values, are culturally appropriate, protect Indigenous knowledges from misuse and misapplication, and ensure the reciprocal, human-land relationships required for long-term successful outcomes. Our learnings have broad implications for land restoration that suggest that finding ways to strengthen human relationships (Indigenous and non-Indigenous) to land, could provide the commitment and stewardship needed for lands to thrive into the future.
The papers in this special issue employ cultural keystone places (CKPs) as a concept to engage scholarship about land. The CKP concept is used in contrast to Eurocentric understandings of place and instead acknowledges the deeper meanings of place to local communities. Research employing the concept is increasingly common through the lens of historical ecology, an integrative research paradigm in ethnobiology and archaeology. In this introduction we articulate what the CKP concept has to offer ethnobiology and archaeology, particularly in terms or practices of ethical inquiry about research, which we term ethical sufficiency. Addressing ethical sufficiency of research also requires addressing the limitations of and challenges to disciplines and academic communities steeped in settler-colonial histories.
We explore and expand on the concept of Cultural Keystone Practices as an extension of the concept of Cultural Keystone Species and Places. These concepts have helped raise awareness of traditional human-environment interactions by focusing on community well-being and salience. We discuss several keystone-related terms and link them as interdependent for well-being, where salience itself might fall within one keystone concept or another. We focus on three illustrative examples of Cultural Keystone Practices (tribunal de les aigües, Potlatch and dônga) which share conflict resolution as a well-being function. In these three cases, the salience resides in the practice itself, rather than in a particular place or species. Moreover, since the societies that host these practices perceive them as traditions that are not easily substituted with other ‘functional’ equivalents, we can consider them as keystones. Furthermore, we emphasize the need for an assessment strategy for these practices and highlight the limitations of other approaches for the direct and indirect protection of cultural practices, such as UNESCO’s Intangible Cultural Heritage (ICH). Cultural Keystone Practices can be a key enabler for people’s recognition of culture as essential for well-being. A standardized, cross-cultural, community-driven measurement of Cultural Keystone Practices has the potential to serve as a foundation for evaluating the risk of cultural loss associated with significant cultural practices, as well as the consequences of such loss, across diverse contexts.
Resource extraction poses significant threats to cultural heritage sites and landscapes across British Columbia (BC, Canada), particularly in Gitxsan Territories, where people's values are often overlooked in archaeological heritage management and consulting contexts. This research explores how Gitxsan legal orders and stewardship principles can contribute to conserving and restoring culturally and ecologically significant places-crucial work in the face of ongoing colonial policies and an increasingly changing climate. Cultural landscapes, characterized by the Lax'yip (Gitxsan Wilp/House Territories), provide a foundation for understanding long-standing stewardship practices and relationships that underscore cultural and environmental values and well-being. A key challenge, however, is how to effectively represent these landscapes to outsiders who may not share the same cultural connections to the land or understand Gitxsan heritage, histories, laws, and protocols. Reviewing these tensions in the context of resource extraction in one Territory, Lax Xsin Djihl, Wilp/House histories and stewardship practices are routinely ignored by archaeological consultants, leading to the destruction of cultural heritage. Evocative metaphors, such as cultural keystone places, may offer a way to convey the ecological and cultural realities of Territories for Gitxsan Houses, fostering a broader understanding and deeper regard for Gitxsan cultural heritage within archaeological regulatory frameworks.
In this article we apply the Cultural Keystone Place (CKP) framework to the island of Menorca, Balearic Islands, Spain, to explore the importance of archaeology in enhancing connections to and valuation of natural and cultural landscapes. Through a brief overview of recent investments made on the island in the environment, agricultural and food heritage, as well as cultural heritage, we discuss the implications of the narrative created by what is and is not claimed or designated as heritage. We are writing from the position of archaeologists working on the island and argue that archaeological investigation of the often-overlooked medieval Islamic era on the island is key to understanding more fully the historical ecology and historical narrative of the island. Following the tenets of CKP, we argue that archaeological visibility can ensure the enduring cultural importance of a place, demonstrating not just its importance to people in the past, but also preserving it for the present and future.
