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This article presents the operative worldview of a multicultural community in the department of Antioquia regarding the plants and animals present in their environment. It aims to offer a significance that determines the customs and traditions maintained by its inhabitants, transcending mere educational content. This makes it necessary to include this knowledge in the reconstruction of the natural sciences curriculum, thus allowing the conservation of these worldviews and lifestyles. The study is qualitative in nature and employs the ethnographic method, as well as instruments such as the dialogue of knowledge, social mapping, and discussion groups. These instruments allowed for the characterization of different human groups with their own cultural identities, understanding the meaning attributed to the actions of animals and plants that encompass numerous ancestral knowledge, and establishing the pathway to restructure the natural sciences curriculum based on the obtained data. This information has laid the foundations to promote an intercultural and environmental education that seeks the care and conservation of local species, as well as the transmission of ancestral knowledge from one generation to next. [ABSTRACT FROM AUTHOR]

O uso de plantas medicinais é uma prática milenar passada de geração em geração de forma empírica, consistindo em uma alternativa de tratamento e prevenção de várias enfermidades, incluindo os distúrbios gastrointestinais. O presente trabalho teve como objetivo, apresentar plantas medicinais usadas para tratamento de distúrbios gastrointestinais que são usadas por benzedeiras de uma comunidade reconhecida pela Fundação Palmares como remanescente do quilombo de Segredo, localizada no município de Souto Soares – Bahia, e correlacionar esse saber tradicional com o conhecimento científico. Para levantamento do saber popular, foram realizadas entrevistas com benzedeiras da região. Considerando a infecção bacteriana como umas das causas de distúrbios gastrointestinais, a atividade antibacteriana dos chás medicinais preparados pelas benzedeiras foi avaliada pelo método de microdiluição em placa de 96 poços. Os resultados mostraram que os chás das plantas Amburana cearensis, Lippia alba, Cymbopogon densiflorus, Senna occidentalis, Cenostigma pyramidale são usados tradicionalmente para aliviar sintomas causados por distúrbios gastrointestinais. Entretanto, na concentração de 50%v/v, não mostraram atividade antibacteriana contra Escherichia coli enterotoxigênica (ATCC11105), Escherichia coli enteropatogênica (ATCC25922), Shigella dysenteriae (CT) (ATCC 13313) e Salmonella enterica subsp. enterica serovar Typhimurium (ATCC14028). É notória a importância do conhecimento tradicional associado ao uso de plantas medicinais, especialmente para a comunidade onde o estudo foi realizado, e é notória a importância do diálogo entre o saber científico e tradicional. Apesar de, laboratorialmente, não ter sido comprovada a atividade antibacteriana dos chás, o uso medicinal para alívio de sintomas relacionados a distúrbios gastrointestinais foi comprovado pela literatura científica.

The Amazon rainforest is known for harboring the largest tropical forest in the world and for having one of the largest reserves of plant biodiversity on the planet. The indigenous people that inhabit the region have always used its plant biodiversity, mainly for medicinal purposes. In Roraima, there are several scientific and para-scientific studies on medicinal plants, however, there is no consolidated list of species used for this purpose. To address this gap, an ethnobotanical review of the species and the traditional knowledge related to them was conducted. For gathering data on the use of medicinal plants in local medical systems (LMSs) in Roraima, the PubMed (Medline) and Google Scholar databases were utilized. We screened and selected 72 articles and records. Four hundred and forty-four medicinal plant species were identified at the species level, belonging to 101 botanical families. Fabaceae, Lamiaceae and Asteraceae were the most frequent families and of the 444 species included, 282 were classified as native, 108 as cultivated, and 54 as naturalized. The DIP code (Certain infectious and parasitic diseases) was the most cited in LMS in Roraima. Although the results are expressive, the diversity of medicinal species in Roraima is probably greater than what the studies carried out have covered, considering the vast extension of the state and its ethnic diversity. The compilation of a single list of medicinal species can support new research and guide public health policies in Roraima. In addition, the data described here can provide a more general overview for making assertive decisions regarding the conservation of the local flora and practices within LMSs. [ABSTRACT FROM AUTHOR]

Local, indigenous and traditional communities possess a body of knowledge about their territory that can be fundamental for adaptation to the effects of climate change. However, this knowledge, known in academic circles as "traditional ecological knowledge" (TEK), is usually ignored in public policies that seek to respond to climate change and environmental degradation. This situation is not only the result of the epistemological gap between Western totalizing knowledge and grassroots knowledge, but also of the structural deficits in communication and information that afflict many vulnerable communities. [ABSTRACT FROM AUTHOR]

Resumo Os povos indígenas possuem diferentes hábitos alimentares, permeados de uma vasta diversidade de princípios, comportamentos, crenças, costumes e práticas culinárias. Todo este conhecimento é construído empiricamente e multiplicado oralmente de forma intergeracional há milhares de anos. Em que pese a importância sociocultural desses hábitos alimentares, seus pressupostos encontram-se ameaçados pela globalização. Para lançar luz sobre o conhecimento tradicional, este estudo pretendeu compreender as interações socioecológicas presentes no sistema alimentar dos indígenas Huni Kuin (Kaxinawá) do baixo rio Jordão, Acre. Além disso, o trabalho buscou refletir sobre as dinâmicas de transformação da cultura alimentar, de modo a identificar os fatores sociais, culturais, ambientais e econômicos que as influenciam. Apesar de preservarem grande parte dos alimentos tradicionais, existem preparações subutilizadas e em desuso. Este fato preocupa os núcleos familiares indígenas, sobretudo se forem levados em conta aspectos relacionados à saúde e à conservação dos sistemas naturais e da agrobiodiversidade. É preciso fortalecer políticas públicas de segurança e soberania alimentar, como a regionalização da alimentação escolar indígena através de mercados institucionais. No intuito de subsidiar a valorização da alimentação tradicional pelos próprios indígenas, sugere-se também viabilizar políticas de preservação cultural, como a patrimonialização da culinária huni kuin.

O manejo comunitário do pirarucu Arapaima gigas (Schinz, 1822) tem se mostrado uma estratégia eficiente para a conservação da espécie no estado do Amazonas. O objetivo deste trabalho foi realizar e propor através de projetos de extensão (PACEs), ações de educação ambiental para crianças e capacitação dos pescadores da comunidade Nossa Senhora de Fátima, na Ilha da Paciência, Iranduba – Amazonas, a fim de contribuir com o fortalecimento da cadeia produtiva do manejo do pirarucu. Através do Programa Atividade Curricular de Extensão – PACEs foram aprovados: o PACE - Pescando Conhecimento: A arte de Aprender e Ensinar, realizado em 2016, e o PACE – Apoio Técnico a pescadores do manejo do pirarucu Arapaima gigas (Schinz, 1822), realizado em 2017. A oficina de educação ambiental com as crianças foi realizada por meio de atividades lúdicas, enquanto que as palestras e minicursos foram realizados por meio de aulas expositivas, explicativas e práticas. Ao total foram realizadas seis (6) atividades com os moradores da comunidade: (1) oficina de educação ambiental; (2) palestras e (3) minicursos. Como resultado das atividades realizadas houve a troca de conhecimento tradicional e científico entre os membros envolvidos, feito este que possibilitou a melhoria e o fortalecimento da cadeia produtiva do manejo do pirarucu Arapaima gigas na comunidade Nossa Senhora de Fátima (Ilha da Paciência), no município de Iranduba – Amazonas.

This paper opens the black box of policy co-production processes presented by the Colombian and Ecuadorian governments, regarding the traditional knowledge associated with genetic resources, in keeping with the necessities of Indigenous peoples. The purpose of this paper is to analyze what similarities and differences there exist in the role of the Ecuadorian and Colombian States as organizers, guarantors of plural expression, and facilitators of public deliberation, and how policymakers have opened the space for Indigenous peoples for producing traditional knowledge policy. The paper turns to qualitative research focused on collecting information from public actors. The data obtained assesses our working hypothesis that the role of the State in the production of traditional knowledge policy has been more democratic in Ecuador than in Colombia. [ABSTRACT FROM AUTHOR]

ABSTRACTThis paper opens the black box of policy co-production processes presented by the Colombian and Ecuadorian governments, regarding the traditional knowledge associated with genetic resources, in keeping with the necessities of Indigenous peoples. The purpose of this paper is to analyze what similarities and differences there exist in the role of the Ecuadorian and Colombian States as organizers, guarantors of plural expression, and facilitators of public deliberation, and how policymakers have opened the space for Indigenous peoples for producing traditional knowledge policy. The paper turns to qualitative research focused on collecting information from public actors. The data obtained assesses our working hypothesis that the role of the State in the production of traditional knowledge policy has been more democratic in Ecuador than in Colombia.

The Amazon biome is a large region that extends from the Atlantic Ocean to the Andes, occurs in nine South American countries, and covers 69% of Brazil. This study was made between September 2019 and September 2020 and had the objective of learning about the ethnobotanical knowledge held by the Pericumã Quilombola community, in the municipality of Bequimão, in Baixada Maranhense, Maranhão State, Brazil. We conducted semi-structured, census-type interviews with the heads of households (men and women) who were 30 to 93 years old. The species were categorized according to their form of use in the community. To accomplish the objective, the value in use (VU), rarefaction curve and Chao1 for sample sufficiency of the research were used. A total of 144 vernacular names were cited, corresponding to 136 species, 109 genera and 46 families. The most cited forms of use were food and medicinal and the species with the highest VU were: babaçu, Attalea speciosa Mart. Ex Spreng.; mango, Mangifera indica L.; cashew, Anacardium occidentale L., due to its socioeconomic and cultural importance in Baixada Maranhense. For the conservation status, some of the species are classified under different threat categories, such as vulnerable (VU), least concern (LC) and near threatened (NT), demonstrating the importance of ethnobotanical and ecological studies in the region. The results showed that the Pericumã community has a vast knowledge about the local vegetation and its ways of use, highlighting the great floristic and cultural richness. [ABSTRACT FROM AUTHOR]

Anthropic actions, resulting from the diverse biocultural ways of relating to nature, most of the time have been established from a hegemonic paradigm that has generated crisis and destruction. This situation requires urgent actions to rethink Environmental Education in order to rebuild, reestablish, reward, or create new forms of relevant relationships with the planet, where the school as a meeting place for cultures has a leading role. This article describes part of a research experience1 that aimed to redefine the role of the School Environmental Project at San Pedro Claver School, with the aim of promoting actions which are environmentally responsible with the territory. This study was approached from methodological foundations typical of qualitative research, with a hermeneutic perspective, which seeks to interpret and understand the multiple meanings of human actions. In this way, the participants were students in the last two years of school between the ages of 14 and 17 and parents recognized for being leaders in their communities and for taking actions to promote environmental practices. A proposal was suggested to strengthen the links between the community and the school through the creation of Rural Environmental Training Schools, with the aim of addressing environmental problems, which must form a structural part of the prae and from there, serve as an object of reflection, discussion and action. [ABSTRACT FROM AUTHOR]

This article talks about how Murui-Muina women, with their work in the jakafaɨ or vegetable garden, with the practice of aiyaɨa, the sung and danced word, and with their actions of resistance in Western scenarios, offer new ways to understand and consolidate a memory of the continent not only thought from an androcentric and Eurocentric America, but from an Abya Yala configured with the sharp foundations of monifue rɨngo, that is, of the knowledge of abundance, monifue, that the woman of the jungle, jazikɨ rɨngo, preserves and protects in her basket of knowledge. [ABSTRACT FROM AUTHOR]

Gastronomy determines the history and culture of a country or region, is transmitted from generation to generation, and builds identity and food heritage. Objective: To analyze the traditional knowledge, consumption and gastronomic importance of wild mushrooms in the municipality of Xalatlaco, State of Mexico. Methodology: Cross-sectional-ethnographic. Target population: collectors, traditional cooks, and consumers of wild mushrooms. The sampling statistic was by snowball to saturation and qualitative data analysis by percentile. The identification and classification of mushrooms by their common names were based on the collectors. The culinary use of these mushrooms was determined by the cooks, who recognized the mushrooms that were collected. Results: Traditional knowledge is inherited and transmitted through mushroom consumption. Culinary identity is at risk due to the generational gap and the evolution of eating habits. Seventeen varieties of edible wild mushrooms, seven types of preparation, 17 recipes and one preservation method were documented. Chilpaztle is recognized as a gastronomic identity dish. Likewise, the living memory, traditional, and collective culinary knowledge is preserved in "La danza de los Tlaxinquis" (The dance of the Tlaxinquis). Conclusions: Xalatlaco is immersed in globalization, preserving its traditional knowledge in the hongueros and cooks. It maintains the living memory of its past through gastronomy, as well as its artistic and religious representations, which reaffirm its identity and ethnicity. Mycophagy has been and continues to be the basis of gastronomy in this municipality. Therefore, sustainable management, the revaluation of traditional knowledge, and the rescue of food culture should be the main focus of regional gastronomy. [ABSTRACT FROM AUTHOR]

Copyright of Brazilian Business Law Journal / Administração de Empresas em Revista is the property of Administracao de Empresas em Revista and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arquivos de Ciências da Saúde da UNIPAR is the property of Associacao Paranaense de Ensino e Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Diversitas Journal is the property of Diversitas Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

O mercado vem sendo marcado pela valorização de produtos artesanais bem como do seu território de abrangência. A estratégia de desenvolvimento local depende das ações desenvolvidas por todos os atores que estejam ligados à sua produção direta ou indireta. Os atores envolvidos no registro de uma Indicação Geográfica (IG) devem cumprir algumas determinações como a estruturação de um Caderno de Especificações Técnicas (CET). A Associação das Rendeiras é a entidade que representa os interesses das rendeiras de bilro de Saubara e vai solicitar, em 2022, o registro de IG na modalidade Indicação de Procedência junto ao Instituto Nacional de Propriedade Industrial. A necessidade do registro foi em decorrência de distinguir a renda de bilro de Saubara das feitas em outras localidades visando-se atingir outros mercados e impedindo a falsificação do produto. Para demonstrar a diferenciação desta renda local foi elaborado um CET. O objetivo do presente trabalho é verificar o uso estratégico deste regulamento para a coletividade. A metodologia utilizada foi a pesquisa bibliográfica e descritiva, segundo um método cartesiano com análise quanti-qualitativa das informações e dados obtidos a partir da pesquisa. O CET tem relação com a tipicidade, identidade, preservação da memória e valorização do produto.

The present study records how hunters from the municipality of Santa Luzia do Itanhy (SLI) know and use game mammals. The municipality is located in the state of Sergipe, northeastern Brazil, and the study took place from May 2017 to July 2018. Information on the presence and use of mammals was sampled through semi-structured forms, complemented by the "snowball" method, free interviews, and non-formal conversations. We talk with 16 informants, indicating the presence of 27 game mammal species from 8 orders and 16 families, along with 35 citations of uses. Mammals are hunted for a variety of purposes, such as food (16 citations), zootherapy (6 citations), magic (6 citations), crafts (1 citation), religion (1 citation), besides targets of conflict (5 citations). The present records indicate that species with higher use-value can have higher hunting pressure locally. This, together with historical habitat loss due to land-use change subject species for population decrease, leading them to local extinction. This results highlight the immediate requirement of local management, preserve and conservation measures, with special attention to the threatened species. This set of measures must take into account the social-cultural aspects of the local communities. Besides, this contribution may enhances further ethnographical and ethnozoological studies for Sergipe. [ABSTRACT FROM AUTHOR]

The usage of medicinal plants comes from millions of years, at times they are used as the only resource in basic health practices. The present study aimed to: a) describe the methodological and educational experiences involving medicinal plants and drug interactions in urban areas of the student's caretakers of the Socioenvironmental Responsibility Center of the Rio de Janeiro's Botanical Garden Research Institute, with focus on health promotion and b) understand which medicinal plants are used by those caretakers and what are their ways of preparation. Monthly meetings were held with participatory activities in five different stages. The group consisted of 68 guardians, 75% being female and 25% male, with an age range between 25 and 75 years. The caretakers mentioned the usage of 65 species distributed in 35 families, to obtain these results the following were used: oral transcription of the audios, a semi-structured questionnaire, semantic suggestion techniques and free list, and the game of interactions created for the project by the authors. It is concluded that the present study carries evidences of a successful health education methodology, which brings the scientific community closer to the population, generating knowledge, health and autonomy for the individual. [ABSTRACT FROM AUTHOR]

This article has the objective to verify the spatial distribution of the health establishments from Health Unique System SUS that offers services of health complementary and integrative practices (PICS) with the purpose of promoting the use of these practices in patients with post covid-19 sequels. It is an exploratory study from official public data from the Ministry of Health. The results point those PICS services are most frequently found at Health Centers/Basic Units, Clinics/Specialty Centers, Health Posts, Centers for Psychosocial Care, Centers of Aid to Family Health, Isolated Clinics and Polyclinics. As of the kind of practices, from the 29 registered at SUS, the most offered from 2019 to 2021 was: Practices of mind and body, other practices at Chinese Traditional Medicine, Acupuncture and Phytotherapy. As of the distribution of these establishments, they are present at 32,5% of the 5.570 municipalities. Predominant at the southeast region of the country. The analysis of the number of municipalities that offers these services between the years showed a significant difference (p>0,01%) at all regions. Which allows to conclude that besides the low percentage of municipalities, there is potential from the installed network for attendance by the primary care of cases with covid-19 sequels in the whole country, requiring only direction of public policies for these actions by SUS managers. [ABSTRACT FROM AUTHOR]

Considering the valuable environmental and cultural heritage existing in the world in the context of agribusiness, it is possible to highlight the role of ethno-zootechnics as an important new tool for understanding these values, the rescue and generational transmission of livestock knowledge are relevant. Given this, the objective was to understand the perception of milk producers from the Ethno-zootechnical perspective. Through a semi-structured script, questionnaires were carried out with 41 interviewees and representatives of dairy farms to register the relevance of basic cultural knowledge associating them with social, economic and social environmental development. Cluster analysis was carried out using the hierarchical method. It was concluded that part of the dairy farmers located in the Northwest region of Minas Gerais state, the man/animal relationship is important, with traits of affection and utility. The transmission of traditional knowledge of the dairy activity is important, and that they believe that scientific and traditional knowledge can be beneficial in rural activity. [ABSTRACT FROM AUTHOR]

Copyright of Veredas: Revista Interdisciplinar de Ciências Humanas is the property of Obras Sociais e Educacionais de Luz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Tellus is the property of Revista Tellus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Fish local knowledge is important to recognize species and contribute to conservation and management strategies. Thus, our aim was to provide diagnostic information for the rapid identification of Mugilidae species in Caeté-Taperaçu Extractive Reserve in Bragança (PA) in northern Brazil. A total of 28 fishers were interviewed using semi-structured questionnaires. Most of the interviewees have lived in their resident village since birth and have been involved in artisanal fishers for at least 12 years. Eight generic folk taxa were identified, including 'tainha', which was the vernacular name most used to define the Mugil genus. Each scientific species had at least two folk generic taxa and one species. Mugil curema, M. rubrioculus, and M. trichodon were all included in the same ethnospecies, 'tainha chata'. Most of the scientific species were referred to at least once as the ethnospecies 'caica', this name was applied most often to Mugil brevirostris, which is the smallest species found in northern Brazil. The principal characteristics used by the fishers were morphological traits, however, some behavioral characteristics were also taken into account. These findings should contribute to the elaboration of ethnotaxonomic keys that facilitate the rapid identification of Mugil harvested by the region's artisanal and industrial fisheries. [ABSTRACT FROM AUTHOR]

To contribute to a decolonizing teacher training in Education in Natural, Environmental and Health Sciences, we present the narrative reconstruction of a teacher training process in Environmental Education. Focused from Latin American Environmental Thought, this research was implemented from the dialogue of knowledge between academic groups and socio-territorial organizations that defend wetlands in dispute with real estate extractivism. Using a methodology of systematization of educational experiences, we analyze scenes that allow us to characterize decolonizing elements of the pedagogical process of an environmental conflict carried out. [ABSTRACT FROM AUTHOR]

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Copyright of Bio-grafía. Escritos Sobre la Biología y su Enseñanza is the property of Universidad Pedaggica Nacional and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Desenvolvimento e Meio Ambiente is the property of Universidade Federal do Parana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Wereneôro A'ti pũripᵾre masiose nií pátu kase kumûa Ye'pamasa naâ tᵾoñase, masise, iñase. Pátu kase ukũ, masiõ weseti wesĩrikare wiôse tᵾoñama buera pekasa tohowero yoaka te bahutiro weroho nisiti. Tohonika basa wi'íseri ᵾhᵾâ wetiâra ñase nií nise tutuâ yᵾrᵾka te kasere bue, masiô wero ᵾ'asa nitise noho nikapa. Te pátu na Ye'pamasa mâ Ʉmᵾkoho Ñekᵾ pᵾ kᵾoseti nᵾkapi. A'ti ᵾ'mᵾkoho, a'tipati, masa tohonika a'ti di'tapᵾ de'ro nise da're bahureôti kᵾopi. Tere buâ ba'â tᵾoña duhî wegᵾ. Kᵾ toho weke niyuro a'to kateropᵾre te kumûare basese, kihti ukũse, basase tᵾoña wakũnᵾrᵾ wese nií. A'tiro nipa, a'tiro nisa, a'tiro nirô toho wasa nisê waka wetamose kumûre na tᵾoke merâ. Resumo Este artigo intitulado Pátu: o “pó da memória” dos conhecedores ye'pamasa (Tukano) abarca um conjunto amplo e complexo de ideias, concepções e perspectivas a respeito do pátu dos Ye'pamasa, tal como fazem e pensam os kumûa ye'pamasa. Talvez por ser uma temática complexa e que foi silenciada há muito tempo através da destruição das basaka wi’íseri (malocas) pelos não-indígenas, têm-se pouco investimentos de pesquisa e estudo sobre ela no alto Rio Negro. Para os Ye'pamasa, o pátu foi usado pelo Ʉmᵾkoho Ñekᵾ para intuir e pensar a construção do a’tipati (mundo) e a criação dos primeiros seres humanos. Esse produto, ao ser consumido, ativa os conhecimentos tradicionais, baseados no kiti ukũse (narrativas míticas), basese (“benzimentos”) e basase (cerimônias de rituais de cantos/danças) que se ouve e escuta dos especialistas ye’pamasᵾ (tukano). Assim, o pátu é entendido como tᵾoñakawese, o pó da memória dos Ye'pamasa, um elemento de uso dos especialistas para a produção, reprodução e construção de conhecimentos tradicionais.

Este artigo intitulado Pátu: o “pó da memória” dos conhecedores ye'pamasa (Tukano), ele abarca um conjunto amplo e complexo de ideias, concepções e perspectivas a respeito do pátu dos Ye'pamasa, tal como fazem e pensam os kumûa ye'pamasa. Talvez por ser uma temática complexa e que foi silenciada há muito tempo através pela destruição das basaka wi’íseri (malocas) pelos não-indígenas, têm-se pouco investimentos de pesquisa e estudo sobre ela no alto Rio Negro. Para os Ye'pamasa, o pátu foi usado pelo Ʉmᵾkoho Ñekᵾ para intuir e pensar a construção do a’tipati (mundo) e a criação dos primeiros seres humanos. Esse produto, ao ser consumido, ativa os conhecimentos tradicionais, baseados no kiti ukũse (narrativas míticas), basese (“benzimentos”) e basase (cerimônias de rituais de cantos/danças) que se ouve e escuta dos especialistas ye’pamasᵾ (tukano). Assim, o pátu é entendido como tᵾoñakawese, o pó da memória dos Ye'pamasa, um elemento de uso dos especialistas para a produção, reprodução e construção dos conhecimentos tradicionais.

Este ensaio trata das oportunidades perdidas insistentemente pelo Brasil, cenário agravado pelo atual governo e pela pandemia de Covid-19. Essas oportunidades se relacionam com a biodiversidade brasileira, mas também com a sociodiversidade e o potencial de pesquisa científica e tecnológica do país. Aborda ainda a recusa da nossa espécie em entender sua dependência da natureza, situação que ficou ainda mais evidente com a pandemia, e o impacto dessa recusa em suas relações com a biodiversidade.

O uso de plantas com poder medicinal na sociedade contemporânea vem ganhando espaço, principalmente no combate a sintomas de enfermidades, como é o caso do novo Coronavírus (Sars-CoV-02), com sintomas característicos de síndrome respiratória aguda. Com a grande taxa de transmissão e o surgimento de novas variantes, as populações tradicionais da Amazônia buscam mediante o etnoconhecimento, as potencialidades das plantas medicinais para a minimização de sintomas ocasionados pelo novo Coronavírus. Em decorrência da ausência de materiais didáticos na região relacionados ao conhecimento tradicional e científico do uso das plantas medicinais para o combate as SARS’s, este trabalho teve como objetivo promover a articulação interdisciplinar mediante a produção de um atlas botânico medicinal com plantas medicinais encontradas em quintais urbanos do município de Benjamin Constant-AM. O material foi divulgado para os alunos da Universidade Federal do Amazonas (UFAM) e distribuídos na comunidade escolar local por meio de grupos do aplicativo WhatsApp, como proposta de utilização em disciplinas das Ciências: Biologia e Química. A realização do projeto de extensão sobre a produção de um atlas botânico medicinal promoveu a articulação entre o ensino teórico/científico e o etnoconhecimento na tentativa de melhoria da aprendizagem sobre as plantas medicinais no interior do Amazonas. Portanto, essa interação entre universidade e comunidade possibilitou o fortalecimento da parceria havendo a troca de conhecimentos, e consolidou-se a etnobotânica, havendo o reconhecimento da biodiversidade de plantas medicinais na Amazônia.

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Copyright of Revista de Arqueologia is the property of Revista de Arqueologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Shrimp trawling has crucial socioeconomic value worldwide, and its relevance is even more direct in artisanal fishing communities that depend on shrimp for survival. This fishing activity is also recognized for different environmental impacts such as marine overfishing, the incidental catch of species, or destruction of the benthic zone by trawling the net on the seafloor. In Brazil, the closed season protects commercial shrimp stocks from extinction. However, this period does not consider the different species that constitute the accompanying fauna of this fishery. Many studies point to the importance of traditional knowledge and environmental perception of local fishers in discussions about sustainability and fisheries management actions. This work aimed to evaluate the dynamics of fishing, ethnobiological knowledge, and environmental perception, especially concerning the accompanying fauna of artisanal shrimp trawler fishers in Macaé, Rio de Janeiro. Between June 2017 and January 2018, 31 semi-structured interviews were conducted. Questions about the fishers' sociodemographic, professional experience, ethnobiological knowledge, and environmental perception were applied. Most of the interviewees were between 40 and 50 years old, with incomplete elementary education and 20 years of experience in artisanal shrimp fishing. The fishers do not identify the incidental catches they make during trawl fishing as an impact. They see the closed season as an essential measure for the sustainable use of fishery resources. In contrast, they disagree about the period, which they consider misplaced. Fishers' perceptions indicate Macaé needs more effective actions to reduce the capture of accompanying fauna, environmental education programs, and more involvement of fishers in the choices and implementation of management measures. [ABSTRACT FROM AUTHOR]

Ethnopharmacological studies have been carried out in Brazil. The present study aimed to record the ways of using animals for medicinal purposes by Quilombolas in the Serra do Mar State Park - Núcleo Picinguaba, Ubatuba, São Paulo, Brazil. During 122 days, between May 2016 and January 2018, 16 residents with knowledge of medicinal animals were selected, seven from Quilombo do Cambury (QC) and nine from Quilombo da Fazenda (QF), based on informal interviews and using "snowball" methodology. Then, unstructured interviews were applied and techniques of participant observation and field diary were used. Data analysis took place in both the qualitative and quantitative perspectives. Forty eight recipes were recorded from 30 medicinal animals: mammals, insects, birds, Squamata reptiles, turtles, amphibians and fishes, arachnids and mollusks. Among them, 16 could be identified at the species level. The 48 recipes involve 23 therapeutic uses grouped into seven categories of medicinal use: Inflammatory Processes Respiratory System, Nervous System Central, Accidents with animals, Ocular System, Gastrointestinal System and Others. The animal part most used as medicine was lard (24 recipes). Higher data on animal numbers, recipes and therapeutic uses recorded in QF medicine compared to QC were observed. The development of this study contributed to the advancement of ethnopharmacological research on animals in the Atlantic Forest, since so far few studies in this area of knowledge have been developed in the southeastern region of Brazil. [ABSTRACT FROM AUTHOR]

The current study sought to analyze the agrobiodiversity of the swiddens in Quilombola community of Providência, Salvaterra, Marajó - PA, as well as the relationship between the community and maneged diversity in the context of the recent changes, including the reduction of swiddens in neighboring communities of the shift to cultivating pineapple in monocultures in nearby communities. It also examined the relationship between the community and the diversity maintained by its members. To this end, data were collected through participant observation and non-directive interviews with representatives from eight families. Free lists and semi-structured interviews were also applied, which dealt with socio-economic and productive patterns and sought to understand the role of manioc swiddens to the local culture. Eight crops were identified (sweet and bitter manioc, cassava, manioc, squash, maxixe, pineapple, watermelon, rice and corn), of which manioc stands out for its high level of salience and, consequently, greater cultural dominance by community residents. Manioc predominates fields maintained mainly for household consumption. Altogether there are 11 ethnovarieties of mandioca: açaíznho, arité, cachorrinho, folha fina, pacajá, pacuí, paimané, tareza, tucumanzinho, vermelhinha and zolhuda. Another species of importance is pineapple produced for commercial sale, contributing to family income. Other crops are seasonal in nature, such as squash, maxixe and watermelon, harvested within three months after planting. The swidden production system "feeds" the community beyond providing nutrition, as it nourishes local traditions, both in the preparation of traditional foods and beverages present in the festivities, and the daily lives of residents and the traditional practices expressed in manioc processing areas that govern their preparation. [ABSTRACT FROM AUTHOR]

Ethnobotanical research reveals knowledge generated in the interaction between sociocultural groups and the plant diversity of their territory. In the educational field, studies indicate that ethnobotanical knowledge can collaborate with students' learning and education. Aiming to amplify such pedagogical potential, this work intended to identify categories that reveal how research in teaching approaches ethnobotanical knowledge. For this, the "state of the art" method was applied, having as its theme the popular knowledge about plants and as a basis for analysis the works published in all editions of three major events in the field of research in teaching - ENEBIO, EPEA, ENPEC - carried out from 1997 to 2020. 136 works were selected, representing 1.10% of the total production of events in this period. Data analysis was based on 4 descriptors: ethnobotanical knowledge approached; knowledge producer group; justifications to include ethnobotanical knowledge; and insertion of ethnobotanical knowledge. The results revealed the predominance of knowledge about the medicinal potential and about the cultivation and management. The knowledge covered, in general, belonged to ethnic, regional and rural groups. Among the reasons for including ethnobotanical knowledge in teaching, cultural, pedagogical and environmental benefits were highlighted. Survey of popular knowledge and proposition of didactic sequences were the most frequent ways to insert ethnobotanical knowledge in research. It was concluded that ethnobotanical knowledge has potential for a multicultural education, but that one must pay attention to the risk of a utilitarian approach to this knowledge. [ABSTRACT FROM AUTHOR]

The Southwest of the state of São Paulo is strongly marked by its family farmers, with their singular economy, history, and traditional culture. This article brings for the first time, to our knowledge, an ethno-ecological record on traditional productive practices and environmental knowledge among rural producers in this region. Informal and semi-structured interviews were applied, in addition to guided walks. Nine families, in the municipalities of Angatuba, Buri and Campina do Monte Alegre, participated in the research, totaling 22 individuals, between men and women, from 27 to 81 years old. An extensive set of local practices and knowledge about soils, vegetation, climate, and agriculture was recorded. The local repertory recorded is discussed from the environmental experience of individuals in their daily life, in the light of other traditional repertories in Brazil, as well as in its interface with formal scientific knowledge. The information presented here may contribute to extension projects with family farmers in the region.

A pesquisa etnobotânica revela saberes gerados na interação entre grupos socioculturais e a diversidade vegetal do território. No campo educacional, estudos indicam que esse conhecimento etnobotânico pode colaborar com a formação dos estudantes. Visando amplificar tal potencial pedagógico, este trabalho teve o objetivo de identificar categorias que revelem de que modo a pesquisa em Ensino aborda o conhecimento etnobotânico. Para isso, realizou-se pesquisa de “estado da arte”, tendo como tema o saber popular sobre plantas e como base de análise as publicações das edições de três eventos da área de pesquisa em Ensino - ENEBIO, EPEA, ENPEC - realizadas de 1997 até 2020. Foram selecionados 136 trabalhos, representando 1,10% da produção total dos eventos. A análise dos dados ocorreu a partir de quatro descritores: saber etnobotânico abordado; grupo produtor do saber; justificativa para inclusão do saber etnobotânico; inserção do saber etnobotânico. Os resultados revelaram a predominância do conhecimento sobre o potencial medicinal das plantas e sobre o cultivo e manejo de espécies alimentícias. Os saberes abordados, em geral, pertenciam a grupos étnicos, regionais e rurais. Dentre as razões para inserir conhecimento etnobotânico no ensino, destacaram-se benefícios culturais, pedagógicos e ambientais. Levantamento de saberes populares e proposição de sequências didáticas foram as maneiras mais frequentes de inserir o conhecimento etnobotânico nas pesquisas. Concluiu-se que o conhecimento etnobotânico apresenta potencial para uma educação multicultural, mas que se deve atentar para o risco da abordagem utilitária desses saberes.

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The agricultural modernization, initiated after the Green Revolution, established the agricultural homogenization, helping to transfer technical and scientific knowledge, while neglecting the traditional practices of family farmers. This study aimed to analyze the knowledge interaction between ATER agents and family farmers to identify the valorization status of local or traditional knowledge in the practices developed by those farmers. The methods used in the study are characterized as exploratory, qualitative and case study. The research population was formed by family farmers in the municipality of Cascavel/PR, based on data provided by Emater, and 248 family farmers' properties involved in various projects aimed at enhancing local activities were identified. For data collection, 30 families from five different districts were interviewed. The choice criteria was by convenience. The collected data was analyzed according to the following criteria: Positive, Intermediate, and Negative Status. As a result of the factors evaluated, there was a predominance of intermediate status. Thus, it can be seen that the knowledge interaction between family farmers and ATER needs to be improved. [ABSTRACT FROM AUTHOR]

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Copyright of Brazilian Journal of Biology is the property of Instituto Internacional de Ecologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Desenvolvimento e Meio Ambiente is the property of Universidade Federal do Parana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)