Sofie Ruysschaert

Bathe the baby to make it strong and healthy: plant use and child care among Saramaccan Maroons in Suriname.

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.

Local plant names reveal that enslaved Africans recognized substantial parts of the New World flora

Significance Enslaved Africans had to familiarize themselves with the American flora, which was largely alien to them, to survive. The process of species recognition, knowledge acquisition, and replacement has hardly been documented. We compared 2,350 Afro-Surinamese vernacular plant names with those vernacular plant names used in western Africa for botanically related taxa. Sixty-five percent of the Afro-Surinamese plant names contained European lexical elements, but among Maroons, descendants of escaped slaves, more than 40% of the vernaculars showed strong resemblance in sound, structure, and meaning to African plant names for related taxa. The greatest correspondence was found among plant names from Gabon and Angola, the main areas where the Dutch purchased their slaves. Our paper shows that Africans recognized substantial parts of the American flora. 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.

Consequences of the Trans-Atlantic Slave Trade on Medicinal Plant Selection: Plant Use for Cultural Bound Syndromes Affecting Children in Suriname and Western Africa

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.

Evidence in support of the role of disturbance vegetation for women’s health and childcare in Western Africa

BackgroundIn savannah-dominated Bénin, West Africa, and forest-dominated Gabon, Central Africa, plants are a major source of healthcare for women and children. Due to this high demand and the reliance on wild populations as sources for medicinal plants, overharvesting of African medicinal plants is a common concern. Few studies in Western Africa, however, have assessed variations in harvest patterns across different ecological zones and within local communities.MethodsWe investigated which vegetation types women accessed to harvest medicinal plants by conducting 163 questionnaires with market vendors and women from urban and rural communities. We made botanical vouchers of cited species and collected information on their vegetation type and cultivation status.ResultsSecondary vegetation was a crucial asset; over 80% of the 335 Beninese and 272 Gabonese plant species came from disturbance vegetation and home gardens. In Bénin, access to trade channels allowed female market vendors to use more vulnerable species than rural and urban women who harvested for personal use. In Gabon, no relationship was found between vulnerable plant use and informant type.ConclusionsThis study highlights the underemphasized point that secondary vegetation is an asset for women and children’s health in both savanna-dominated and forest-dominated landscapes. The use of disturbance vegetation demonstrates women’s resilience in meeting healthcare needs in the limited amount of space that is available to them. Species of conservation concern included forest species and savanna trees sold at markets in Bénin, especially Xylopia aethiopica, Khaya senegalensis, and Monodora myristica, and the timber trees with medicinal values in Gabon, such as Baillonella toxisperma.

The use of Amerindian charm plants in the Guianas

BackgroundMagical 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.MethodsWe 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.ResultsWe 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.ConclusionsCharm 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.

Coexistence and niche differentiation at large spatial scale in a West-European softwater plant community

AbstractThere is growing evidence that species are able to coexist in communities through niche separation, and that consistent community structuring can take place at the biogeographical scale, as the same biotic interactions can determine species’ fate at large scales. In this study, we document niche differentiation at a larger scale within a specific plant community of softwater lakes in Western Europe. Five species were selected for their relative frequency and wide geographical distribution within the dataset that we collected. Their niches were modelled both from presence–absence data and from ordinal abundance data, using mixed regression techniques (generalized linear mixed models and proportional odds mixed models, respectively). The modelled realized niches differed among the species on the West-European scale, although strict separation was not shown and geographical coverage is not complete. Plant strategy characterization of the species supported the assumption that functional traits underpin the niche differentiation among the species through fitness trade-offs. Mechanistic experimental research at a range of spatial scales is needed to test the importance of different community structuring mechanisms at the biogeographical scale, such as biotic interactions and environmental filtering.