RESUMO
BACKGROUND: Herbal baths play an important role in the traditional health care of Maroons living in the interior of Suriname. However, little is known on the differences in plant ingredients used among and within the Maroon groups. We compared plant use in herbal baths documented for Saramaccan and Aucan Maroons, to see whether similarity in species was related to bath type, ethnic group, or geographical location. We hypothesized that because of their dissimilar cultural background, they used different species for the same type of bath. We assumed, however, that plants used in genital baths were more similar, as certain plant ingredients (e.g., essential oils), are preferred in these baths. METHODS: We compiled a database from published and unpublished sources on herbal bath ingredients and constructed a presence/absence matrix per bath type and study site. To assess similarity in plant use among and within Saramaccan and Aucan communities, we performed three Detrended Correspondence Analyses on species level and the Jaccard Similarity Index to quantify similarity in bath ingredients. RESULTS: We recorded 349 plants used in six commonly used bath types: baby strength, adult strength, skin diseases, respiratory ailments, genital steam baths, and spiritual issues. Our results showed a large variation in plant ingredients among the Saramaccan and Aucans and little similarity between Saramaccans and Aucans, even for the same type of baths. Plant ingredients for baby baths and genital baths shared more species than the others. Even within the Saramaccan community, plant ingredients were stronger associated with location than with bath type. CONCLUSIONS: Plant use in bathing was strongly influenced by study site and then by ethnicity, but less by bath type. As Maroons escaped from different plantations and developed their ethnomedicinal practices in isolation, there has been little exchange in ethnobotanical knowledge after the seventeenth century between ethnic groups. Care should be taken in extrapolating plant use data collected from one location to a whole ethnic community. Maroon plant use deserves more scientific attention, especially now as there are indications that traditional knowledge is disappearing.
Assuntos
Banhos , Medicina Tradicional , Plantas Medicinais , Etnobotânica , Humanos , SurinameRESUMO
BACKGROUND: Magical charm plants to ensure good luck in hunting, fishing, agriculture, love and warfare are known among many Amerindians groups in the Guianas. Documented by anthropologists as social and political markers and exchangeable commodities, these charms have received little attention by ethnobotanists, as they are surrounded by secrecy and are difficult to identify. We compared the use of charm species among indigenous groups in the Guianas to see whether similarity in charm species was related to geographical or cultural proximity. We hypothesized that cultivated plants were more widely shared than wild ones and that charms with underground bulbs were more widely used than those without such organs, as vegetatively propagated plants would facilitate transfer of charm knowledge. METHODS: We compiled a list of charm plants from recent fieldwork and supplemented these with information from herbarium collections, historic and recent literature among 11 ethnic groups in the Guianas. To assess similarity in plant use among these groups, we performed a Detrended Component Analysis (DCA) on species level. To see whether cultivated plants or vegetatively propagated species were more widely shared among ethnic groups than wild species or plants without rhizomes, tubers or stem-rooting capacity, we used an independent sample t-test. RESULTS: We recorded 366 charms, representing 145 species. The majority were hunting charms, wild plants, propagated via underground bulbs and grown in villages. Our data suggest that similarity in charm species is associated with geographical proximity and not cultural relatedness. The most widely shared species, used by all Amerindian groups, is Caladium bicolor. The tubers of this plant facilitate easy transport and its natural variability allows for associations with a diversity of game animals. Human selection on shape, size and color of plants through clonal reproduction has ensured the continuity of morphological traits and their correlation with animal features. CONCLUSIONS: Charm plants serve as vehicles for traditional knowledge on animal behavior, tribal warfare and other aspects of oral history and should therefore deserve more scientific and societal attention, especially because there are indications that traditional knowledge on charms is disappearing.
Assuntos
Comparação Transcultural , Magia , Plantas , Etnicidade , Etnobotânica , Guiana Francesa , Guiana , Humanos , Indígenas Sul-Americanos , SurinameRESUMO
How did the forced migration of nearly 11 million enslaved Africans to the Americas influence their knowledge of plants? Vernacular plant names give insight into the process of species recognition, acquisition of new knowledge, and replacement of African species with American ones. This study traces the origin of 2,350 Afro-Surinamese (Sranantongo and Maroon) plant names to those plant names used by local Amerindians, Europeans, and related groups in West and Central Africa. We compared vernacular names from herbarium collections, literature, and recent ethnobotanical fieldwork in Suriname, Ghana, Benin, and Gabon. A strong correspondence in sound, structure, and meaning among Afro-Surinamese vernaculars and their equivalents in other languages for botanically related taxa was considered as evidence for a shared origin. Although 65% of the Afro-Surinamese plant names contained European lexical items, enslaved Africans have recognized a substantial part of the neotropical flora. Twenty percent of the Sranantongo and 43% of the Maroon plant names strongly resemble names currently used in diverse African languages for related taxa, represent translations of African ones, or directly refer to an Old World origin. The acquisition of new ethnobotanical knowledge is captured in vernaculars derived from Amerindian languages and the invention of new names for neotropical plants from African lexical terms. Plant names that combine African, Amerindian, and European words reflect a creolization process that merged ethnobotanical skills from diverse geographical and cultural sources into new Afro-American knowledge systems. Our study confirms the role of Africans as significant agents of environmental knowledge in the New World.
Assuntos
Pessoas Escravizadas , Plantas/classificação , Terminologia como Assunto , África/etnologia , Humanos , América do Sul , Especificidade da EspécieRESUMO
Folk perceptions of health and illness include cultural bound syndromes (CBS), ailments generally confined to certain cultural groups or geographic regions and often treated with medicinal plants. Our aim was to compare definitions and plant use for CBS regarding child health in the context of the largest migration in recent human history: the trans-Atlantic slave trade. We compared definitions of four CBS (walk early, evil eye, atita and fontanels) and associated plant use among three Afro-Surinamese populations and their African ancestor groups in Ghana, Bénin and Gabon. We expected plant use to be similar on species level, and assumed the majority to be weedy or domesticated species, as these occur on both continents and were probably recognized by enslaved Africans. Data were obtained by identifying plants mentioned during interviews with local women from the six different populations. To analyse differences and similarities in plant use we used Detrended Component Analysis (DCA) and a Wald Chi-square test. Definitions of the four cultural bound syndromes were roughly the same on both continents. In total, 324 plant species were used. There was little overlap between Suriname and Africa: 15 species were used on two continents, of which seven species were used for the same CBS. Correspondence on family level was much higher. Surinamese populations used significantly more weedy species than Africans, but equal percentages of domesticated plants. Our data indicate that Afro-Surinamers have searched for similar plants to treat their CBS as they remembered from Africa. In some cases, they have found the same species, but they had to reinvent the largest part of their herbal pharmacopeia to treat their CBS using known plant families or trying out new species. Ideas on health and illness appear to be more resilient than the use of plants to treat them.
Assuntos
Etnofarmacologia , Transtornos Mentais/tratamento farmacológico , Plantas Medicinais , Adolescente , África Ocidental , Criança , Pré-Escolar , Feminino , Humanos , Masculino , Transtornos Mentais/psicologia , Suriname , SíndromeRESUMO
ETHNOPHARMACOLOGICAL RELEVANCE: Young children are vulnerable to a range of illnesses and evil forces. Ethnobotanical folk remedies often play a major role in combating these afflictions. Here we show that plant use is highly valued and practiced within the Saramaccan Maroon Society in Suriname to maintain the general health and well-being of children. AIM OF THE STUDY: To assess the plant use importance in child care, we (1) quantified diversity and current status of herbal pharmacopoeia used in child care and (2) elucidated the reasons why care takers (mostly mothers) use these plants. METHODOLOGY: We collected botanical vouchers of plants used in child care, carried out an ethnobotanical household survey with 105 women and interviewed 19 key informants. RESULTS: A total of 178 plant species were used in child care for different purposes. Preventive practices were preferred over curing remedies and plants were most frequently used to keep young children strong and healthy. Child care had a strong magical connotation. Bathing proved to be the most important type of application, often combined with drinking small amounts of the bath water. CONCLUSIONS: Plants play an important role in child care, but more research is needed on how Maroon plant use reflects actual health problems in young children in the Surinamese interior.
Assuntos
Banhos , Cuidado da Criança , Comportamentos Relacionados com a Saúde/etnologia , Preparações de Plantas , Plantas Medicinais , Adulto , Criança , Proteção da Criança , Características Culturais , Feminino , Humanos , Entrevistas como Assunto , Mães , Medicina Preventiva , Saúde da População Rural , Suriname/etnologiaRESUMO
ETHNOPHARMACOLOGICAL RELEVANCE: Dry sex refers to the use of plants to dry and contract the vagina, a popular practice in Africa that damages vaginal tissue and facilitates the spread of sexually transmitted diseases. Here we show that dry-sex practices are not limited to Africa. Afro-Surinamese women frequently use genital steam baths that contain drying and tightening herbs. AIM OF THE STUDY: To assess the possible health consequences of this tradition, we quantified the diversity and trade in steam-bath ingredients and described the reasons why Surinamese women use them. MATERIALS AND METHODS: We collected botanical vouchers of steam-bath herbs, carried out a market survey and interviewed 140 women who used these baths. RESULTS: No less than 177 different plant species were employed in vaginal steam baths, not only for dry sex, but also to cleanse the uterus after childbirth and menstruation. Prohibiting the use of these baths is not an option. Moreover, they may save lives by preventing womb infection and puerperal fever. CONCLUSIONS: The lively trade in steam-bath herbs plays a role in the rapid increase in HIV among Surinamese citizens and migrants. We also have reasons to believe that dry-sex practices are more widespread in the Caribbean than previously thought.