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Journal articles on the topic 'Ethnobotany'

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1

Austin, Daniel F. "Ethnobotany." Economic Botany 51, no. 1 (January 1997): 5. http://dx.doi.org/10.1007/bf02910399.

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2

Jain, S. K. "Ethnobotany." Interdisciplinary Science Reviews 11, no. 3 (September 1986): 285–92. http://dx.doi.org/10.1179/isr.1986.11.3.285.

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3

Albuquerque, Ulysses Paulino. "Quantitative Ethnobotany or Quantification in Ethnobotany?" Ethnobotany Research and Applications 7 (January 16, 2009): 001. http://dx.doi.org/10.17348/era.7.0.1-3.

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4

Rahmawati, Rina, Dharmono Dharmono, and Mahrudin Mahrudin. "Validitas Buku Ilmiah Populer Etnobotani Artocarpus altilis (Sukun) di Desa Sabuhur Kecamatan Jorong." Wahana-Bio: Jurnal Biologi dan Pembelajarannya 14, no. 2 (June 4, 2023): 137. http://dx.doi.org/10.20527/wb.v14i2.14472.

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Popular Scientific Book is one of learning resources that can be developed in teaching Ethnobotany. Ethnobotany is related to the use of plants by the local community. Information on ethnobotanical studies in the form of teaching materials is still limited. The use of regional potential-based teaching materials can be a source of learning and preservation of living things. It is necessary to develop teaching materials based on local potential. Prior to use, the BIP needs to be validated to identify deficiencies. This study aims to describe the validity of the popular scientific book Ethnobotani Artocarpus altilis in Sabuhur Village, Jorong District. BIP products were evaluated by Tessmer's formative test. Formative evaluation is limited to self-evaluation and expert testing. The results of the validation of the BIP show that the category is very valid on the contextual aspect, content completeness, appearance, and language, as well as according to the rules for its preparation.
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5

Felger, Richard. "Florida Ethnobotany." Economic Botany 59, no. 3 (June 2005): 302. http://dx.doi.org/10.1663/0013-0001(2005)059[0302:dfabre]2.0.co;2.

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6

Kaufman, Terrence. "Paiter ethnobotany." Revista Brasileira de Linguística Antropológica 13 (July 7, 2021): 69–119. http://dx.doi.org/10.26512/rbla.v13i01.38826.

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Este estudo apresenta nomes Paiter de plantas organizadas por meio de agrupamentos populares especificados pelos falantes entrevistados. A recolha de dados ocorreu junto a um falante em 1993, três falantes em 2014, e um dos falantes de 2014 em 2016. O falante de 1993 e os de 2014-2016 eram de aldeias distintas, e suas falas não foram idênticas. Algumas outras discrepâncias podem dever-se ao meu pouco tempo em tentar ouvir Paiter com precisão.
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7

Ingram, J. "Ethnobotany—cyberculture." Trends in Plant Science 3, no. 6 (June 1998): 243. http://dx.doi.org/10.1016/s1360-1385(98)01264-3.

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8

Andrade-Cetto, Adolfo. "Ethnopharmazie und Ethnobotanik (Eine Einfürung) [Ethnopharmacy and Ethnobotany (an introduction)]." Journal of Ethnopharmacology 81, no. 2 (July 2002): 297. http://dx.doi.org/10.1016/s0378-8741(02)00076-4.

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9

Katara, Kajal, Kruti Chaudhari, Himanshu Pandya, and Bharat Maitreya. "THE REVIEW ON ETHNO-BOTANICAL CONCEPT, HISTORY AND TRADITIONAL KNOWLEDGE OF INDIGENOUS COMMUNITIES OF INDIA AND ITS THREATS." International Association of Biologicals and Computational Digest 2, no. 1 (May 14, 2023): 71–74. http://dx.doi.org/10.56588/iabcd.v2i1.120.

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Comparatively a newer discipline, ethnobotany examines the various rules that govern interactions between people and plant. People have been associated with plants since time immemorial and dependent for their various uses such as food, fodder, and medicine. Ethnobotany is the study of the utilitarian relationship between people and plant in their surroundings, as well as medicinal uses. This ethnobotanical study is providing the information of ethnobotany, concept, Historical background, traditional knowledge and threats of ethnobotany. This paper focuses on the ethnobotanical researches of India and Gujarat. In India, 500 networks with 227 different Ethnic groups were home to about 7500 different kinds of ethnomedicinal plants. Gujarat has a variety of vegetation in ethnobotany. This paper rise concern on loses of Traditional knowledge and plants varieties are destroyed by the knowledge loss and development of tribal human life.
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10

Suryanullah, Ahmad Sholehuddin, and Ahmad Asron Mundofi. "Etnobotani dan Etnoekologi: Sebuah Perbandingan." Publikasi Berkala Pendidikan Ilmu Sosial 4, no. 1 (May 5, 2024): 94. http://dx.doi.org/10.20527/pakis.v4i1.12116.

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Ethnobotany was proposed by North American botanist John Harshberger in 1895, its emergence aimed to understand the relationship between humans and plants in the environment where they live. While ethnoecology was first introduced by the German philosopher Friedrich Ratzel in 1866, the emergence of this study aims to understand the interactions between humans and their environment. This article attempts to explain developments, review the comparison between ethnobotany and ethnoecology, and see their relevance in Indonesia. The literature study method was used in the process of compiling the narrative in this article. The results of this research show that ethnobotany and ethnoecology have similarities in data collection methods, use of the language spoken by the research subjects, and both study nature. While the difference is that ethnobotany focuses more on the study of plants and ethnoecology focuses on studying the environment, the next difference concerns the nature of objects, ethnobotany discusses living objects, while ethnoecology can discuss living and inanimate objects. Apart from that, ethnobotany and ethnoecology are very relevant when applied in Indonesia, because they can provide new alternatives for cultural studies in Indonesia.
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11

Martínez-Alfaro, Miguel Angel. "Estado acutal de las investigaciones etnobotánicas en México." Botanical Sciences, no. 55 (April 25, 2017): 65. http://dx.doi.org/10.17129/botsci.1450.

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This paper shows the actual situation of the ethnobotany in Mexico, with some notable studies carried out in recent years or in process. We present some general information for the ethnobotany in Latin America as comparative point in the development of this discipline. Comments are given in epistemological aspects and the qualitative or quantitative approaches for better explanation of the ethnobotany and its multidisciplinary orientation.
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12

Schmid, Rudolf, and Daniel E. Moerman. "Native American Ethnobotany." Taxon 47, no. 4 (November 1998): 980. http://dx.doi.org/10.2307/1224232.

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13

Brown, David, and Janis B. Alcorn. "Huastec Mayan Ethnobotany." Hispanic American Historical Review 65, no. 3 (August 1985): 560. http://dx.doi.org/10.2307/2514841.

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14

Schultes, Richard Evans. "Huastec mayan ethnobotany." Journal of Ethnopharmacology 13, no. 2 (May 1985): 229. http://dx.doi.org/10.1016/0378-8741(85)90011-x.

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15

Fantz, Paul R. "Ethnobotany ofClitoria (Leguminosae)." Economic Botany 45, no. 4 (October 1991): 511–20. http://dx.doi.org/10.1007/bf02930715.

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16

Martins, Adriana de Magalhães Chaves, Lin Chau Ming, Lilia Aparecida Salgado de Morais, and Cláudia Pozzi Jantalia. "Ethnobotany: Methodological notes." International Journal of Advanced Engineering Research and Science 9, no. 12 (2022): 389–99. http://dx.doi.org/10.22161/ijaers.912.43.

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Ethnobotany is the science or discipline that studies the interrelationship between individuals, populations or human societies and flora. This work was carried out through bibliographical research in several electronic bases in order to identify concepts, methods of approach and research techniques in ethnobotany, with emphasis on free listings and salience index. Among the main conceptual results identified are the inseparability between society, culture and environment; the ability to generate knowledge by associating traditional and scientific knowledge; the potential to create alternatives to mitigate social and environmental impacts and damage and interdisciplinarity. There is diversity and coverage in the objects of study that can be carried out with traditional populations or not; industrialized companies or not; urban and rural populations. Research with medicinal plants has been widely verified. According to the studies surveyed, the researches tend to an applied nature and a variable theoretical-methodological framework, according to the object of study. Ethnobotany contains an essential descriptive methodological aspect. Quantitative and qualitative methods and techniques are used separately or associated. However, this descriptive knowledge is not sufficient, as a theoretical reference, to answer research questions that aim at explanations. For the knowledge of an explanatory nature, it is necessary to have a broader theoretical knowledge for the elaboration of the research, formulation of hypotheses and in the choice of the methods used. Funding: CAPES.
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17

Jackson, Ian, and Sudhir Chandra. "Foundations of Ethnobotany (Pre-1900 Ethnobotany--A Review and Bibliography)." Taxon 42, no. 1 (February 1993): 281. http://dx.doi.org/10.2307/1223345.

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18

Bhogaonkar, Prabha Y. "Foundations of Ethnobotany: 21st Century Perspective (Sudhir Chandra (Ed. Ashok K. Jain). Scientific Publishers, Jodhpur (India). 2017. Pages 199)." Plantae Scientia 2, no. 4 (November 15, 2019): 53–54. http://dx.doi.org/10.32439/ps.v2i4.53-54.

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The book presents a very different type of information that deals with the development of agriculture in various civilizations world over. Foreword for the book is written by Hon. Dr. S.K. Jain. Over the period voluminous data has been accumulated regarding uses of plant species by tribals and rural folk across the country. However, ethnobotanical living has almost deteriorated in our lives. In preface author emphasizes the need to look beyond ‘Hershberger’s ethnobotany’. According to him, 99% of Indian Ethnobotany is Economic Botany and not Ethnobotany. In fact, it is not economic but utilitarian botany. Importance of ethnobotany is put very lucidly by the author through a Chinese story; the moral derived is that “Ecology has been the official wife of human society, that failed to protect the environment and Ethnobotany – a concubine – alone can take care of the environment”. An introductory chapter, five thoughts are enumerated, which are guiding principles of the content of the book. Contents of the book are presented in five parts.
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19

Putra, Naufal Hafidh Mahdi Sujarwo, Dharmono Dharmono, and Mahrudin Mahrudin. "Contents Practicality of the Popular Ethnobotany Scientific Book of Gliricidia maculata in the Tamiang Hill Forest Area, Tanah Laut Regency." BIO-INOVED : Jurnal Biologi-Inovasi Pendidikan 3, no. 1 (February 18, 2021): 1. http://dx.doi.org/10.20527/bino.v3i1.9348.

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The teaching materials need to see the reader's ability for how to understand the intent, to know the feasibility, and also for improvement practical content. This study wants to describe the contents practicality of popular scientific book on the ethnobotany’s Gliricidia maculata as supporting material for ethnobotany courses in biology education, FKIP ULM Banjarmasin. Ethnobotany popular scientific book refers to Tessmer Formative Evaluation with the steps on content practicality using individual tests (one to one) and also the content practicality assessment instrument too. The research subjects were 3 students of Biology Education FKIP ULM Banjarmasin who had passed the ethnobotany course and for the average result has 3.6 with very good criteria. Teaching materials that accordance with student characteristics allow more contextual learning experience, complete learning experience, developed according to the student conditions and implementation based on indicator as guidance.Abstrak Bahan ajar yang dikembangkan perlu melihat kemampuan pembaca dalam memahami maksud yang ingin disampaikan, mengetahui keterlaksanaan dan kemudahan penggunaan bahan ajar untuk penyempurnaan melalui suatu kepraktisan isi. Penelitian ini bertujuan untuk mendeskripsikan kepraktisan isi buku ilmiah populer etnobotani tumbuhan Gliricidia maculata sebagai materi penunjang mata kuliah etnobotani di pendidikan biologi FKIP ULM Banjarmasin. Buku ilmiah populer etnobotani sebagai bahan ajar dikembangkan melalui Evaluasi Formatif Tessmer dengan tahap yang dilakukan pada kepraktisan isi menggunakan uji perorangan (one to one) serta instrumen penilaian kepraktisan isi juga mengacu pada Tessmer. Subjek penelitian merupakan 3 orang mahasiswa Pendidikan Biologi FKIP ULM Banjarmasin yang dinyatakan telah lulus mata kuliah etnobotani. Hasil rata-rata kepraktisan isi buku ilmiah populer memiliki nilai 3,6 dengan kriteria sangat baik. Bahan ajar yang sesuai dengan kondisi mahasiswa dapat membuat pengalaman belajar yang semakin kontekstual, pengalaman belajar yang utuh, serta dikembangkan sesuai kebutuhan mahasiswa dan keterlaksanaan ditentukan berdasarkan indikator yang dijadikan pedoman.
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20

Whitney, Cory William, Vang Sin Min, Lê Hông Giang, Vu Van Can, Keith Barber, and Tran Thi Lanh. "Learning with Elders: Human Ecology and Ethnobotany Explorations in Northern and Central Vietnam." Human Organization 75, no. 1 (January 1, 2016): 71–86. http://dx.doi.org/10.17730/0018-7259-75.1.71.

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This article explores data gathered through an applied human ecology and ethnobotany study of selected elders from the Vietnamese Dao, Hmong, Kinh, Ma-Lieng, Sach, Tai, Tay, and Xinh-Mun ethnic groups. The research catalogued traditional uses and conservation practices related to biodiversity and plant use in northern and central Vietnam. The study utilized a human ecology systems theory approach developed by the indigenous and ethnic minority peoples' networks of the Mekong region. Through ethnobotany field interviews, the study gathered traditional knowledge of plants, including twenty-eight climbers, four ferns, twenty-nine annual and two perennial herbs, twenty-four shrubs, and twenty-four trees. Plant importance was analyzed using quantitative ethnobotany indices. Model tests of plant use and conservation support a human ecology systems model approach and suggest that culture, customary law, spiritual practices, and ethnobotany are important contributors to plant conservation practices.
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21

Amaliah, Ratu Zulfi, Wida Putri Pramudita, Arsyida Yuliasari, and Desi Eka Nur Fitriana. "KAJIAN ETNOBOTANI BIDANG KOSMETIK DI KAMPUNG SAMBIKITING SERANG BANTEN." EduNaturalia: Jurnal Biologi dan Kependidikan Biologi 4, no. 2 (November 30, 2023): 76. http://dx.doi.org/10.26418/edunaturalia.v4i2.66475.

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The fact that local people use plants as materials for their daily needs, be it medicine, art, cosmetics, etc. is called ethnobotany. Ethnobotany is engaged in various fields, one of which is cosmetic ethnobotany. In ancient times cosmetic products have become an important part of people's lives.Its use is widespread for both beauty and health purposes. The use of plants in Sambikiting Village, Sambilawang Village, Waringinkurung District is very diverse in the cosmetic field. Plants that are often used by the community are Magnoiophyta plants, including coconut, guava shoots, betel leaves, and rice.
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22

Pearsall, Deborah M. "Paleoethnobotany as Ethnobotany as Paleoethnobotany." Journal of Ethnobiology 43, no. 1 (March 2023): 40–43. http://dx.doi.org/10.1177/02780771231162194.

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Paleoethnobotany and ethnobotany are closely intertwined. Ethnobotany provides a key interpretive framework for understanding past plant–people interrelationships through the archaeological record, and this understanding of the past provides the foundation for understanding present-day relationships between people and the natural world.
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23

van Damme, Patrick. "Plant Ecology of the Namib Desert." Afrika Focus 7, no. 4 (January 26, 1991): 355–400. http://dx.doi.org/10.1163/2031356x-00704005.

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The Namib desert is reportedly the oldest desert in the world. It consists of a number of very distinct ecosystems, six of which are dealt with in this text. Among them are the sand dune, the dry river bed and the domed inselbergs vegetation. The importance of fog water absorption for the Namib flora is discussed. Two important and noteworthy endemic plant species, i.e. Welwitschia mirabilis and Acanthosicyos horrida are treated extensively, because of their great interest for plant physiology and ethnobotany, resp. Special attention is given to the imponance of the CAM photosynthetic system for Namib desert plant survival. Where possible the ethnobotanic importance of the species is discussed.
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24

Bhakta, Bindu R., and Daniel J. Tennessen. "The Use of a Multidisciplinary, Culturally Rich Web Site by Youth and Formal and Informal Educators to Increase Appreciation and Awareness of Plants and Other Cultures." HortScience 33, no. 3 (June 1998): 477d—477. http://dx.doi.org/10.21273/hortsci.33.3.477d.

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Throughout history, people have forged an intricate relationship with plants. As a result, ethnobotany, the study of this association between people and plants, has begun to receive great attention. Like ethnobotany, horticulture is a field of study that humans depend on to enhance and beautify their living and working environments. In order to promote the fields of horticulture and ethnobotany, a multidisciplinary, “plant-centered” web site about Asian Indian ethnobotany was assembled. Novel or unique plants were used to promote exploration of multicultural experiences that reflected the increasing diversity in today's formal and non-formal classrooms. The web site contained pictures, video and audio clips, experimental activities, links to other web sites, places to visit these plant specimens, and supplemental materials for individuals interested in conducting further scientific investigations. Seven ethnobotany units were developed: Vegetable Diversity, Healing Plants, Indian Staples, Sacred Plants, the Easel of Indian Textiles, Tastes of India, and Ceremonial Plants. Outreach programs were conducted in Ithaca-area schools and 4-H clubs to evaluate youth interest in the topics presented in the web site. This educational program allowed middle school students the unique opportunity to conduct a self-guided exploration of important Indian ethnobotanical plants, while gaining important and valuable horticultural experience in plant classification, structure, growth substances, propagation, and diseases. This program also provided important exposure for both youth interested in pursuing ethnobotany or horticulture as a future career and for those with no previous horticultural or ethnobotanical experience. In conclusion, this web site used a novel multicultural approach to allow youth to develop an awareness for plants in other cultures while cultivating appreciation of plants important in their own cultures.'
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25

Kendler, Barry S., Helen G. Koritz, and Arnold Gibaldi. "Introducing Students to Ethnobotany." American Biology Teacher 54, no. 1 (January 1, 1992): 46–50. http://dx.doi.org/10.2307/4449396.

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26

Prendergast, Hew D. V., S. K. Jain, and V. Mugdal. "A Handbook of Ethnobotany." Kew Bulletin 55, no. 1 (2000): 251. http://dx.doi.org/10.2307/4117792.

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27

Dransfield, John, G. T. Prance, and J. A. Kallunki. "Ethnobotany in the Neotropics." Kew Bulletin 41, no. 2 (1986): 477. http://dx.doi.org/10.2307/4102969.

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28

Cowan, R. S., G. T. Prance, and J. A. Kallunki. "Ethnobotany in the Neotropics." Taxon 34, no. 3 (August 1985): 563. http://dx.doi.org/10.2307/1221256.

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29

Reyes, Michael. "Caribbean Ethnobotany before Roumain." Caribbean Quarterly 63, no. 4 (October 2, 2017): 467–83. http://dx.doi.org/10.1080/00086495.2017.1392175.

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30

Duvall, Chris S. "CANNABIS: Ethnobotany and Evolution." Geographical Review 104, no. 4 (October 1, 2014): 523–26. http://dx.doi.org/10.1111/j.1931-0846.2014.12050.x.

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31

Voeks, Robert. "Cannabis: Evolution and Ethnobotany." AAG Review of Books 2, no. 2 (April 3, 2014): 54–56. http://dx.doi.org/10.1080/2325548x.2014.901859.

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32

Schmid, Christin Kocher. "Ethnobotany. Principles and Application." Biodiversity and Conservation 7, no. 6 (June 1998): 844–45. http://dx.doi.org/10.1023/a:1008959420644.

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33

Prance, Ghillean T. "What is ethnobotany today?" Journal of Ethnopharmacology 32, no. 1-3 (April 1991): 209–16. http://dx.doi.org/10.1016/0378-8741(91)90120-3.

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34

Van Staden, Johannes. "Ethnobotany in South Africa." Journal of Ethnopharmacology 119, no. 3 (October 2008): 329–30. http://dx.doi.org/10.1016/j.jep.2008.09.003.

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35

Mogale, M. M. P., B. E. Van Wyk, and D. C. Raimondo. "Ethnobotany of the Bapedi." South African Journal of Botany 98 (May 2015): 191. http://dx.doi.org/10.1016/j.sajb.2015.03.088.

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36

Rahman, Inayat Ur, Aftab Afzal, Zafar Iqbal, Farhana Ijaz, Niaz Ali, Muzammil Shah, Sana Ullah, and Rainer W. Bussmann. "Historical perspectives of ethnobotany." Clinics in Dermatology 37, no. 4 (July 2019): 382–88. http://dx.doi.org/10.1016/j.clindermatol.2018.03.018.

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37

Hoffman, Bruce, and Timothy Gallaher. "Importance Indices in Ethnobotany." Ethnobotany Research and Applications 5 (December 31, 2007): 201. http://dx.doi.org/10.17348/era.5.0.201-218.

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38

Grubisic, Ivana. "Ethnobotany: A new discipline." Glasnik Etnografskog instituta, no. 54 (2006): 415–31. http://dx.doi.org/10.2298/gei0654415g.

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39

Manandhar, Narayan. "orchid ethnobotany of nepal." Journal of Non-Timber Forest Products 10, no. 1/2 (June 1, 2003): 56–60. http://dx.doi.org/10.54207/bsmps2000-2003-gbcf5g.

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The study presents an account of 52 species of orchid under 31 genera which are used by different tribal and non-tribal rural communities for different purposes in Nepal. Altogether, 13 species are used for food, 42 for medicine and 2 species for other purposes. Most of the uses are found to be unreported from Nepal.
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40

Karmacharya, Siddhi Bir, and Anju Shrestha. "Ethnobotany of Bhaktapur Municipality." Bagiswori Journal 1, no. 1 (February 1, 2019): 1–6. http://dx.doi.org/10.3126/bagisworij.v1i1.56313.

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The indigenous communities have their unique knowledge about plant wealth to use the plant resources to fulfill their different requirements of medicine food, fodder, fuel wood, timber, house hold equipments, rituals, fencing, roof thatching, manure, rope, animal bedding, poison and more. The objective of the study is to analyze and discuss the plants used by the people ethnically in Bhaktapur Municipality. The 213 species of plants with 72 families with some unknown families were identified and documented from Bhaktapur Municipality. Out of them, 154 species of plants were cultivated 48 were wild and 13 were both cultivated and wild. They included 76 species of medicinal plants with their used parts and diseases cured; 73 species were edible; 64 were species ornamental; 70 species with had miscellaneous uses such as fiber, color, fire wood, timber, fencing, roof thatching, spices, vegetable, oil, food, pulse and poisoning are documented in this study. The result showed that the people had good knowledge on different uses of plant resources but this knowledge was gradually declining. So, it was felt necessary to be documented, preserved, promoted and disseminated.
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41

Hill, Rosemary, Gerry Turpin, Warren Canendo, Peta-Marie Standley, Darren M. Crayn, Sarah-Jane Warne, Katrina Keith, Eda Addicott, and Frank Zich. "Indigenous-driven Tropical Ethnobotany." Australasian Plant Conservation: journal of the Australian Network for Plant Conservation 19, no. 4 (May 2011): 24–25. http://dx.doi.org/10.5962/p.373376.

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42

Libera, Zbigniew. "Etnobotanika, etnomedycyna i etnografia w Polsce." Medycyna Nowożytna 29, no. 1 (September 29, 2023): 205–19. http://dx.doi.org/10.4467/12311960mn.23.010.18451.

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Ethnobotany, ethnomedicine and ethnography The article describes a selected ethnologist’s point of view on ethnobotany and ethnomedicine: 1. by what citeria are Possible assessments of the rationality and effectiveness of plant medcines in folk culture, 2. what are the folk justifications for choosing plants for specific purposes, for medicinal purposes.
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43

Amalia, Khairunisa, Ai Nurlaila, and Yayan Hendrayana. "ETNOBOTANI TUMBUHAN BERGUNA PADA MASYARAKAT DESA LEGOKHERANG KECAMATAN CILEBAK KABUPATEN KUNINGAN." Journal of Forestry And Environment 6, no. 1 (June 30, 2023): 18–28. http://dx.doi.org/10.25134/jfe.v6i1.9069.

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Legokherang Village is an agrarian village so that agriculture, livestock and plantations develop well. Besides that, there are still traditional cultures such as Sidekah Bumi and Pesta Dadung that take advantage of agricultural products and plants from their environment. It is important to document the ethnobotany knowledge of the Legokherang Village community to determine the use of plants, the parts of plants used and how to process them so that the community's knowledge in the use of plants is not lost. Research on ethnobotany of useful plants in Legokherang Village was carried out by survey methods and semi- structured interviews or questionnaires with the determination of respondents based on the snow ball sampling technique.. The results showed that the number of species obtained from ethnobotany were 125 species and 53 plant families. Food-producing plants and medicinal plants were mostly used, namely 39 species and 31 species. The most useful part of the plant is the leaves, for plant processing it is done in several ways, namely burning, boiling, pounding, slicing and using it directly without processing.Keywords: ethnobotany, useful plants
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44

Fitriyani, Fitriyani, Dharmono Dharmono, and Maulana Khalid Riefani. "ETHNOBOTANY Melaleuca cajuputi (sub-species cumingiana) BETWEEN THE SABUHUR RIVER AS A POPULAR SCIENTIFIC BOOK." JURNAL ATRIUM PENDIDIKAN BIOLOGI 7, no. 3 (September 30, 2022): 190. http://dx.doi.org/10.24036/apb.v7i3.13043.

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Ethnobotany Galam (Melaleuca cajuputi, subspecies cumingiana) on the bank of Sabuhur river still not available yet in Ethnobotany course. Learning product based on local content are expected to add insight to the use of local plant. Material related to regional potential are specials, that are adapted to local situation. Galam has many benefits, which is learning support material. This study aims to describe the Ethnobotany of Galam on the bank of Sabuhur river and validity of popular scientific books. This research is descriptive research and formative evaluation of the Tessmer test. Based on expert judgment, the book has an average score of 87.5% and is included at very valid category. The popular scientific book has procedural and theoretical feasibility.
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45

Nandaniya, Jagruti, Bharat Maitreya, Hitesh Kumarkhaniya, Himanshu Pandya, and Archana Mankad. "ETHNOBOTANY AND MEDICINAL PLANT IN THE DHANDHUKA TALUKA OF GUJARAT." International Association of Biologicals and Computational Digest 2, no. 1 (May 14, 2023): 200–210. http://dx.doi.org/10.56588/iabcd.v2i1.132.

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Across the world, medicinal plants have been used for thousands of years to cure and prevent a wide range of illnesses. The koli and bharvad peoples of the kotda village in dhandhuka continue to rely on medicinal plants, and the most of them have a general understanding of the plants' uses as first aid treatments for treating common illnesses including coughs, colds, fevers, headaches, and venomous bites. There hasn't been till now a systematic record of dhandhuka’s ethnobotany or the plants that the rural peoples use for their daily needs. A lot of work in the field of ethnobotany has been done in the north and south Gujarat, but the central part of Gujarat contains less documentation of the ethnomedicinal plants. Dhandhuka is a totally unexplored region in the field of ethnobotany. 83 plant species related to ethnobotany had been reported belonging to 47 families from dhandhuka. Most of the material that is now available is concentrated on medicinal herbs utilized by conventional healers. This study's objective was to precisely document the existing indigenous knowledge of local people of the region of the most significant and practical flora.
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46

Suswadi and NORBERTUS CITRA IRAWAN. "The “City Healing” Development through Ethnobotany Urban Farming with a Sustainable Planet, People, and Profit Approach." Kufa Journal for Agricultural Sciences 15, no. 2 (December 1, 2023): 128–46. http://dx.doi.org/10.36077/kjas/2023/v15i2.12059.

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Limited land, environmental contamination, the loss of agricultural culture, and the inability to use ethnobotany all contribute to the health problems city dwellers face. These problems cause air pollution, lack of a good diet, loss of traditional knowledge, and underutilization of natural therapeutic plants. Ethnobotany and urban farming can create healthier cities by maintaining biodiversity, socially enhancing community involvement, and economically offering local business opportunities and sustainable food security. This study aims to investigate the perception of urban communities regarding the relationship between the planet, people, and profit with ethnobotanical practices and urban farming in achieving the concept of “city healing”. This research uses the primary method of case and explanatory studies, purposive location determination of five major cities in Indonesia, with 150 respondents. The structural equation model (SEM) was used to test the model, while the partial least squares (PLS) was used to analyze survey data with interviews and observations. The results showed that people, the planet, and profit generally have excellent and significant effects on urban farming ethnobotany. Using ethnobotanical practices has a considerable and beneficial impact on urban health. Urban farming ethnobotany can promote city healing.
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47

Marlina, Reni, Muthia Irwanti, Syamswisna Syamswisna, and Sri Andi Novita Oktavianti. "COLLABORATION OF THE ETHNOBOTANY MATERIALS WITH THE ENVIRONMENTAL CARE ATTITUDE OF STUDENTS." Jurnal Pendidikan Matematika dan IPA 11, no. 1 (January 24, 2020): 1. http://dx.doi.org/10.26418/jpmipa.v11i1.29719.

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One of the traditional utilization forms using diverse plants was a self-care ritual, which was anciently previously found in the tradition performed by women in the Qadriyah Palace of Pontianak Sultanate. The self-care ritual was aimed to treat either health-related problems or common diseases. Therefore, this ethnobotany study of the women self-care ritual was purposely implemented through a folding poster media in the tenth-grade sub-material of Senior High Schools, regarding the utilization of biodiversity in the field of cosmetics and medicines. The learning activity was collaboratively carried out with the teachers, so that students can recognize and preserve the varieties of beneficial plants in their environmental surroundings. The class selected as the subject of this study was class of X IPA 2. The collaborative learning process took place in two meetings; beginning with plan 1, performance 1, reflection 1; and plan 2, performance 2, and reflection 2 simultaneously in each meeting, with a duration of 90 minutes. The first cycle successfully implemented the ethnobotanic self-care-based folding poster media, previously performed by women in the Qadriyah Palace of Pontianak Sultanate’s environment, which had previously been validated by lecturers and teachers and was declared fit for use. Meanwhile, in the cycle 2, the media used was a flipbook. The results showed that collaborative learning using ethnobotany-based media can promote an environmental caring attitude amongst the tenth-grade students of SMAN 10 Pontianak.
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48

Vorobiev, Denis V. "Between nature and culture: Jacques Rousseau and the beginning of Quebec anthropology." Вестник антропологии (Herald of Anthropology) 46, no. 2 (May 2019): 119–39. http://dx.doi.org/10.33876/2311-0546/2019-46-2/119-139.

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The article is about the Canadian ethnologist and the botanist Jacques Rousseau, one of the founders of anthropology in Quebec. It follows his footsteps in science from botany to ethnobotany, and then his way from ethnobotany to ecological approach in anthropology is traced. The article considers his efforts in solving the economical and social problems of this area with his plans on reindeer breeding introduction in the north of Quebec-Labrador as an example.
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Dukku, Usman. "An ethnobotanical survey of the Savanna: (1) General introduction." Science Forum (Journal of Pure and Applied Sciences) 22, no. 3 (2022): 1. http://dx.doi.org/10.5455/sf.141214duk.

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This paper, the first in the series, reviews the importance of plants as a source of medicine and other products to mankind. It discusses the use of plants and their products by humans (ethnobotany) from ancient times to the present. These products include food, fibre, cosmetics, poisons and medicine. It also paves the way for specialised studies, aimed at documenting indigenous knowledge, on the ethnobotany of specific communities living in the savanna.
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50

Yonzone, G. S., and D. K. N. Yonzone. "ETHNOBOTANY OF DARJEELING HIMALAYA, INDIA*." Acta Horticulturae, no. 500 (August 1999): 209–13. http://dx.doi.org/10.17660/actahortic.1999.500.31.

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