Search Results (324)

Wild edible fruit plants are integral to the cultural, nutritional, medicinal, and economic practices of Indigenous Isan communities in Roi Et Province, northeastern Thailand, a region characterized by plateau and lowland topography and a tropical monsoon climate. This study aimed to document the diversity, traditional uses, phenology, and conservation status of these species to inform sustainable management and conservation efforts. Field surveys and ethnobotanical interviews with 200 informants (100 men, 100 women; random ages) were conducted across 20 local communities to identify species diversity and usage patterns, while phenological observations and conservation assessments were performed to understand reproductive cycles and species vulnerability between January and December 2023. A total of 68 species from 32 families were recorded, with peak flowering in March–April and fruiting in May–June. Analyses of Species Use Value (0.19–0.48) and Relative Frequency of Citation (0.15–0.44) identified key species with significant roles in food security and traditional medicine. Uvaria rufa had the highest SUV (0.48) and RFC (0.44). Informant consensus on medicinal applications was strong for ailments such as gastrointestinal and lymphatic disorders. Economically important species were also identified, with some contributing notable income through local trade. Conservation proposed one species as Critically Endangered and several others as Vulnerable. The results highlight the need for integrated conservation strategies, including community-based initiatives and recognition of Other Effective area-based Conservation Measures (OECMs), to ensure the preservation of biodiversity, traditional knowledge, and local livelihoods. Full article

This article critically considers sample multigenerational oral traditions of Numic-speaking communities known as the Nüümü (Northern Paiute), Nuwu (Southern Paiute), and Newe (Western Shoshone), written down over the last 151 years. Utilizing the GOAT! phenomenological method to compare the onto-epistemologies of Numic peoples with a wide range of data from (G)eology, (O)ral traditions, (A)rchaeology and (A)nthropology, and (T)raditional knowledge, the author analyzed 824 multigenerational ancestral teachings. These descriptions encode multigenerational memories of potential geological, climatic, and ecological observations and interpretations of multiple locations and earth processes throughout the Numic Aboriginal homelands within California and the Great Basin. Through this layered and comparative analysis, the author identified potential convergences of oral traditions, ethnography, ethnohistory, rock art, and geological processes in the regions of California, the Great Basin, and the Colorado Plateau, indicative of large-scale earth changes, cognized by Numic Indigenous communities as earth birthing events, occurring during the Late Pleistocene/Early Holocene to Middle and Late Holocene, including the Late Dry Period, Medieval Climatic Anomaly, and Little Ice Age. Full article

Past archaeological practices have resulted in a distorted history of Native American cultures based upon western-biased research. This has been especially apparent in the rock art of the Klamath Basin in southern Oregon and northern California. In response to this, Native and non-Native scholars are striving to develop a counter-discourse that both challenges and replaces western constructs in research on Native American communities. The result of this approach is a growing trend within the discipline that has come to be called “Indigenous Archaeology.” Critical to this approach is that Native voices are transported from the margins of the research to its center, where they are intended to replace the Western colonialist narrative. Unfortunately, Native American tribal communities have been the targets of federal assimilation policies for the past few centuries, and as a result, much of their cultural knowledge unwittingly carries forward this distorted past. In this paper I explore a framework built upon ethnographic accounts of shamanism and rock art, along with a robust familiarity with local myth, and how this provides a foundation of traditional cultural knowledge against which to compare and evaluate the interpretive statements made in contemporary tribal members about rock art and other sacred material culture. Full article

Oral narratives play a crucial role in shaping the historical consciousness of Indigenous communities in Northeast India, where history writing is a relatively recent phenomenon. Among the Mizos, Nagas, Khasis, Kuki-Chins, and other Indigenous tribes of Northeast India, including the Bodos, the Garos, the Dimasas, or the Karbis of Assam, much of what is considered written history emerged during British colonial rule. Native historians later continued it in postcolonial India. However, written history, especially when based on fragmented colonial records, includes interpretive gaps. In such contexts, oral traditions provide complementary, and frequently, more authoritative frameworks rooted in cultural memory and collective transmission. Oral narratives, including ritual poetry, folk songs, myths, and folktales, serve as vital mediums for reconstructing the past. Scholars such as Jan Vansina view oral narratives as essential for understanding the histories of societies without written records, while Paul Thompson sees them as both a discovery and a recovery of cultural memory. Romila Thapar argues that narratives become indicative of perspectives and conditions in societies of the past, functioning as a palimpsest with multiple layers of meaning accruing over generations as they are recreated or reiterated over time. The folk narratives of the Mizos and Angami Nagas not only recount their origins and historical migrations, but also map significant geographical and cultural landmarks, such as Khezakheno and Lungterok in Nagaland, Rounglevaisuo in Manipur, and Chhinlung or Rih Dil on the Mizoram–Myanmar border. These narratives constitute a cultural understanding of the past, aligning with Greg Dening’s concept of “public knowledge of the past,” which is “culturally shared.” Additionally, as Linda Tuhiwai Smith posits, such stories, as embodiments of the past, and of socio-cultural practices of communities, create spaces of resistance and reappropriation of Indigenous identities even as they reiterate the marginalization of these communities. This paper deploys these ideas to examine how oral narratives can be used to decolonize grand narratives of history, enabling Indigenous peoples, such as the Mizos and the Angamis in North East India, to reaffirm their positionalities within the postcolonial nation. Full article

The call to decolonize South African university curricula continues to shape academic discourse, highlighting the urgency of integrating African Indigenous Knowledge Systems (AIKSs) into theological education. While Western epistemologies have long dominated theology in Africa, this article argues for a paradigm shift by positioning public theology as a viable framework for engaging AIKS in meaningful and transformative ways. The article examines how AIKSs—expressed through oral traditions, communal spiritualities, and indigenous ethics—can enrich theological discourse, enhance contextual relevance, and address issues such as social justice, identity, and community cohesion. Drawing on the decoloniality discourse, this study critically explores the epistemological, institutional, and pedagogical challenges hindering integration and proposes concrete strategies including curriculum reform, faculty training, and community-based theological formation. The article contributes to the decolonization of theological education by offering a context-specific framework that repositions AIKSs as legitimate theological resources. In doing so, it advances a model of public theology that is inclusive, rooted in African realities, and responsive to the transformative needs of Southern African societies. Full article

Although lagoons are sites of water accumulation and runoff where a variety of animal species and plant varieties inhabit, they have also been positioned as spaces where rituals and religious practices take place, from which the transmission of knowledge emanates, and social activities are strengthened. The Laguna de Cajititlán (Cajititlán Lagoon) in the town of Tlajomulco de Zúñiga, Jalisco, México is a lacustrine landscape that faces a state of fragility due to incessant processes of urbanization along with basin desiccation and wastewater pollution. However, the community of Cajititlán has managed to protect its lacustrine landscape through the rescue of the religious tradition of the Procesión Los Santos Reyes (Procession of the Wise Men). Therefore, the objective of this article is to analyze how this tradition, as cultural heritage, has influenced the conservation of the lacustrine landscape. We conclude that cultural heritage and the lacustrine landscape are bidirectionally correlated because fostering Indigenous traditions like the Procesión in Cajititlán, as a manifestation of devotion and faith, enhances identity, promotes tourism, and supports conservation practices and the sustainability of the lacustrine landscape. At the same time, conservation of the lacustrine landscape enables the preservation of cultural heritage, generating an interdependent relationship between these elements. Full article

Sustainable rural development seeks to balance social, economic, and environmental needs in rural areas, improving the quality of life of communities and the long-term protection of natural resources. Indigenous local solutions give place to grassroots entrepreneurial initiatives, which together with associative and economic integration are key factors for agricultural production, transformation of products, self-consumption, and commercialization. This study was done in Hñähñu communities with the aim to test if participative workshops based on detonating questions are an effective approach for developing entrepreneurship agriculture initiatives of self-managed social enterprises. The initiatives were proposed by the communities to solve local problems. Three initiatives arose: (1) a community seed bank of local species associated with the Milpa including agave; (2) reforestation with agave to produce agave shoots, leaves, and sap; and (3) a company to produce agave-sap syrup. The participants, based on their traditional knowledge, developed the projects, including economic evaluation, risk analysis, and environmental aspects. Some impacts are the conservation of soil and endangered landraces, accessibility to quality seeds not commercially available, building of local organizational and entrepreneurial capacities, strengthening the community, improving the family’s income, recovery of traditional agroecological techniques, and conservation of agrobiodiversity. In conclusion, the methodology is effective for the Indigenous communities to develop initiatives for sustainable self-managed social enterprises. Full article

Indigenous top-priority fruit trees, like Vangueria infausta subsp. infausta. Burch (wild medlar), are essential for food security, climate resilience, and biodiversity. However, they remain underutilized due to limited documentation and integration into agricultural systems. This study presents the first ethnobotanical assessment of the wild medlar in Oyemeni, northeastern KwaZulu-Natal, South Africa. Surveys and interviews were conducted with 100 rural participants to explore its traditional uses, commercialization potential, and knowledge transmission. The findings reveal that the fruit is widely used in porridges, juices, and traditional beer, offering nutritional benefits such as vitamin C. Medicinally, it is valued for promoting oral health, wound healing, and spiritual protection. However, traditional knowledge is declining, particularly among the youth, due to generational shifts and modernization. The study highlights sustainable commercialization opportunities, such as value-added products and agroforestry integration, while emphasizing the need to preserve indigenous knowledge. These findings contribute to food security, biodiversity conservation, and cultural preservation in a changing socio-economic landscape. Future research should focus on biochemical evaluation of the plant’s medicinal properties and cross-regional comparisons. Full article

This study explores the ethnobotanical significance of plant species used in the Heet Sip Song (Twelve Monthly Merit-Making) ceremonies in Roi Et Province, Northeastern Thailand. A total of 80 plant species across 73 genera and 42 families were documented. The findings reveal that plants play multifaceted roles in ceremonial life, serving both symbolic and practical purposes rooted in spiritual belief systems and seasonal agricultural cycles. Quantitative analyses using Cultural Significance Index (CSI), Species Use Value (SUV), Genera Use Value (GUV), and Relative Frequency of Citation (RFC) highlighted the prominence of key species such as Oryza sativa, Musa acuminata, and Saccharum officinarum in ritual contexts. While staple crops dominate in frequency and cultural value, less commonly cited wild species fulfill specialized functions, reflecting deep local ecological knowledge. The integration of ritual and plant use promotes biodiversity conservation by maintaining plant populations and reinforcing sustainable harvesting practices. These results emphasize the vital role of traditional knowledge in conserving both biological and cultural diversity. As environmental pressures increase, this study underscores the importance of supporting community-led conservation efforts that honor indigenous practices and their contributions to ecological resilience. Full article

Background/Objectives: Traditional nutritional knowledge, shaped by centuries of cultural and ecological adaptation, offers holistic and sustainable dietary frameworks that remain highly relevant to modern health challenges. However, current digital nutrition platforms often fail to reflect this diversity, relying instead on standardized models with limited cultural sensitivity. This paper aims to explore how traditional nutritional wisdom can be integrated into digital health platforms to promote more inclusive and effective approaches to personalized nutrition. Methods: This perspective paper employs a cultural adaptation framework to analyze the integration of traditional food knowledge into digital contexts. Drawing from interdisciplinary research across nutrition science, anthropology, digital health and implementation science, we utilize the Knowledge-to-Action (KTA) Framework and the PEN-3 Cultural Model to structure our analysis. A systematic scoping review of literature published between 2010 and 2025 was conducted to identify integration challenges and opportunities. Additionally, we analyzed case studies of three traditional dietary systems (Argentina, Italy and Japan) and evaluated five leading digital nutrition platforms for their degree of cultural inclusivity, using qualitative comparative methods. Results: The analysis highlights significant challenges in adapting traditional knowledge to digital formats, including standardization barriers, contextual loss and technological limitations. However, successful integration initiatives demonstrate that through participatory design, flexible data architectures and culturally-informed algorithms, traditional food systems can be meaningfully represented. Our proposed four-phase integration framework—documentation, digital adaptation, implementation and evaluation—provides a structured approach for developers and researchers. Conclusions: Bridging traditional nutrition with digital platforms represents a vital opportunity to enhance personalization and preserve food heritage while improving health outcomes for diverse populations. This integration requires interdisciplinary collaboration, user-centered design processes and ethical approaches that respect cultural ownership and context. Full article

This scoping review examines the state of academic knowledge around gender and its role in Indigenous/traditional knowledge for food sustainability in Tonga, Samoa, Solomon Islands and Fiji. The different roles played by all genders—men, women and non-binary—in the Pacific Islands can contribute to climate adaptation and knowledge preservation for sustainable food production. The gender lens is especially relevant given the fact that women’s knowledge has, in recent years, been disregarded and marginalised as a consequence of colonial influences and increasing reliance on imported foods. We analysed 14 studies published in English between 2015 and 2024—six from refereed journal articles and eight from grey literature. Three themes emerged linking agriculture, gender and traditional knowledge, as follows: (1) there is a gendered division of labour and culturally defined roles between women and men, although the roles played by non-binary groups remain unclear; (2) intergenerational traditional knowledge transmission has declined; (3) climate change adaptation could be reinforced through passing on traditional knowledge. The findings demonstrate that gendered knowledge is distinct and complementary, and this knowledge should be integrated into Pacific agricultural production to achieve resilient and sustainable farming in the face of climate change. Full article

Indigenous Peoples have stewarded Indigenous traditional ecological knowledges (TEK) for millennia. Health-related TEK represents vital knowledge that promotes Indigenous health and wellbeing. Yet, the intergenerational protection of TEK continues to be threatened by various factors, including climate change, which underscores the importance of strengthening and supporting Indigenous-managed TEK repositories. Using a scoping review methodology, we aimed to identify documents for setting up health-related TEK repositories within Indigenous communities. A systematic search was completed in multiple databases—Medline, PubMed, CABI abstracts, Canadian Public Policy Collection, and JSTOR—with manual searches carried out on relevant Indigenous repositories and Google. Content analysis was then carried out with the nine documents meeting our inclusion criteria. We characterized six overarching categories and twelve sub-categories from the included documents. These categories covered impacts on Indigenous TEK repositories resulting from colonial processes, with TEK being seen as diverse, living knowledge protected by longstanding cultural protocols. Concerns surrounding TEK repository management included the need for platforming Indigenous data sovereignty and Indigenous Peoples’ access and ownership. Wise practices of Indigenous-led repository development demonstrated clear examples of data governance processes in action. Indigenous communities were seen to be vital in contributing to key policies and protocols that protect health-related TEK. Full article

In African patriarchal contexts, women have borne the dual responsibilities of mental and physical caregiving for their households and communities. These responsibilities often contribute to significant emotional, social, and economic burdens imposed by deeply entrenched gender and power structures. Alternative psychological coping mechanisms emerge to navigate these challenges, some deeply rooted in cultural and historical practices. One such practice is soil eating, which has been observed in various African communities. Historically linked to cultural and spiritual beliefs, soil eating has been largely unexplored from a psychological perspective. This paper examined soil eating as a coping strategy among women in Africa, investigating its role as a means of emotional relief, resistance, or a symbolic reclamation of agency in the face of oppression. Drawing on the indigenous knowledge systems (IKS) of eZiko siPheka siSophula as a psychological framework, this study engaged sixteen women aged 20 to 89 in Ha Makintane Lesotho to participate in focus group discussions and reveal their personal narratives, cultural traditions, and the intersections of gender, race, and class to understand how this practice helps them manage their mental and emotional toll of patriarchal dominance. This research contributes to discussions on resilience, survival, and the psychological strategies developed by marginalized communities, shedding light on the complex interplay between cultural practices, mental health, and gendered experiences of power. Full article

Research on fish skin artefacts’ dyeing practices among the Nivkh, Nanai, Ulchi, Udegei, Oroch, and Negidal Indigenous Peoples of the Amur River basin remains scarce. These fishing communities traditionally crafted fish skin garments, essential to their subsistence and spiritual life, adorning them with protective motifs. While artistic and cultural aspects of these belongings have been explored, their dyeing techniques remain understudied. This multidisciplinary research examines natural colourants in fish skin artefacts from international museum collections, using historical textual research, ethnographic records, Native Traditional Knowledge, and previous dye analysis by museum conservators. Findings reveal a restricted but meaningful palette of red, blue, yellow, and black colourants, sourced from plants, minerals, and organic materials. Early dyers extracted blue from indigotin-rich plants such as Polygonum tinctorium, or from Commelina communis petals. Red hues were obtained from Carthamus tinctorius petals, introduced through Silk Route trade networks, or from minerals like red ochre. Black was derived from carbon black, while riverine minerals were ground with dry fish roe diluted with water to create additional colour variations. This study first reviews fish skin use in Amur River Indigenous cultures, explores nineteenth-century dyeing materials and techniques, and finally considers broader implications for Indigenous material heritage. Full article

This paper examines local knowledge, perceptions, and responses to changing climes in the Trans-Himalayan region of Dolpa in Nepal. Rooted within the environmental humanities and shaped by emerging understandings of faith-based ecospirituality, our research partnership focuses on the experiences of the indigenous Tarali Magar people of Gumbatara and neighbouring Shaharatara in the Tichurong valley. Through place-based engagements and drawing on various disciplinary threads and intellectual traditions, we review the effects of changing cultural, climatic, and ritual patterns on the lives and livelihoods of the Tarali Magar community. We explore how (i) agricultural practices are changing and adapting in response to wider systemic transformations; (ii) in what ways physical changes in the weather, clime and climate are experienced and imagined by Taralis through the lens of the Tarali concepts of nham (weather) and sameu (time); and (iii) local knowledge and embodied understandings about the natural and cultural worlds are embedded within Tarali spiritual traditions and religious worldviews. In reckoning with shifts in ecological patterns that disrupt long-standing agricultural practices and the cultural and religious knowledge systems that guide them, we demonstrate that Taralis are indigenous environmental humanists and empirical scientists. Through our study, we uplift culturally grounded, location-specific religious practices in the Tichurong valley and show how members of the Tarali community are contributing to global imaginaries for sustainable futures in our more-than-human world. Full article