Julia Prakofjewa

The current study reports an ethnobotanical field investigation of traditionally gathered and consumed wild greens (Chorta) in one of the five so-called Blue Zones in the world: Ikaria Isle, Greece. Through 31 semi-structured interviews, a total of 56 wild green plants were documented along with their culinary uses, linguistic labels, and locally perceived tastes. Most of the gathered greens were described as bitter and associated with members of Asteraceae and Brassicaceae botanical families (31%), while among the top-quoted wild greens, species belonging to these two plant families accounted for 50% of the wild vegetables, which were consumed mostly cooked. Cross-cultural comparison with foraging in other areas of the central-eastern Mediterranean and the Near East demonstrated a remarkable overlapping of Ikarian greens with Cretan and Sicilian, as well as in the prevalence of bitter-tasting botanical genera. Important differences with other wild greens-related food heritage were ...

To use any domestic remedy, specific knowledge and skills are required. Simple logic dictates that the use of wild plants in the context of limited interaction with nature requires prior identification, while in the case of non-plant remedies and cultivated plants this step can be omitted. This paper aims to document the current and past uses of non-plant remedies and cultivated plants in the study region for human/animal medication; to analyze the human medicinal and veterinary use areas in the context of the remedy groups; to qualitatively compare the results with relevant historical publications; and to compare the intensity and purpose of use between the remedy groups. During field studies 134 semi-structured interviews were conducted with locals from 11 villages in the Liubań district of Belarus. Currently used home-remedies as well as those used in the past were documented by employing the folk history method. The subject was approached through health-related uses, not by way ...

and its centralized animal breeding system, resulted in a decline of ethnoveterinary knowledge as highly specialized veterinary doctors worked in almost every village. Future research should examine the complex networks of sources from where farmers derive their ethnoveterinary knowledge.

The issue of foraging for wild food plants among migrants and relocated communities is an important one in environmental studies, especially in order to understand how human societies rearrange their practices linked to nature and how they adapt to new socioecological systems. This paper addresses the complexity of Traditional/Local Environmental Knowledge (LEK) changes associated to wild vegetables and herbs across four different groups of Afghan refugees living in Mansehra District, NW Pakistan, since 1985. Via interviews with eighty study participants, forty-eight wild vegetables and herbs were recorded, representing both the past and present wild plant gastronomic heritage. The majority of the quoted wild plant ingredients were only remembered and no longer actively used, thus suggesting an important erosion of LEK. Moreover, the number of wild vegetables and herbs currently used by Afghan Pashtuns engaged in farming activities is much higher than those reported by the other groups. The findings indicate that practiced LEK, i.e., knowledge that is continuously kept alive via constant contact with the natural environment, is essential for the resilience of the biocultural heritage, which is, however, also influenced by the rearrangement of social life adopted by refugees after relocation.

The aim of this study was to understand the role of viral narratives and the involvement of social media into the invention of tradition. We took as an example the recently highly promoted Ivan-chaj, a tea made from the fermented leaves of willowherb, a plant little known and used in Europe until a few years ago. Relying on a wide variety of sources circulating on the Internet (videos, various texts and visuals) and robust empirical field research results, we used mixed methods to analyze this specific case in order to understand if people adopt new teachings and if their acceptance leads to practical output. The results showed that the new teachings spread quickly, supported by narratives based on a wide variety of interaction points that viralized the message, also causing an economic impact. It is clear that the change of status and the economic success that Ivan-chaj now enjoys is due to the virality of the narrative, which has reshaped the image of Ivan-chaj from an "outcast" imitation and tea substitute into the national healthy drink. Having appeared in Russia, mostly as a Russian cultural marker, the narrative went viral and spread beyond its borders where neighbors have tried in turn to embrace Ivan-chaj as their own cultural marker by proclaiming it a local tradition. Indeed, narratives regarding Ivan-chaj spread easily in countries sharing some linguistic, historical and/or cultural elements with Russia (via the nexus of the Soviet Union).

Ethnopharmacological relevance: Currently various scientific and popular sources provide a wide spectrum of ethnopharmacological information on many plants, yet the sources of that information, as well as the information itself, are often not clear, potentially resulting in the erroneous use of plants among lay people or even in official medicine. Our field studies in seven countries on the Eastern edge of Europe have revealed an unusual increase in the medicinal use of Epilobium angustifolium L., especially in Estonia, where the majority of uses were specifically related to "men's problems". The aim of the current work is: to understand the recent and sudden increase in the interest in the use of E. angustifolium in Estonia; to evaluate the extent of documented traditional use of E. angustifolium among sources of knowledge considered traditional; to track different sources describing (or attributed as describing) the benefits of E. angustifolium; and to detect direct and indirect influences of the written sources on the currently documented local uses of E. angustifolium on the Eastern edge of Europe. Materials and methods: In this study we used a variety of methods: semi-structured interviews with 599 people in 7 countries, historical data analysis and historical ethnopharmacological source analysis. We researched historical and archival sources, and academic and popular literature published on the medicinal use of E. angustifolium in the regions of our field sites as well as internationally, paying close attention to the literature that might have directly or indirectly contributed to the popularity of E. angustifolium at different times in history. Results: Our results show that the sudden and recent popularity in the medical use of E. angustifolium in Estonia has been caused by local popular authors with academic medical backgrounds, relying simultaneously on "western" and Russian sources. While Russian sources have propagated (partially unpublished) results from the 1930s, "western" sources are scientific insights derived from the popularization of other Epilobium species by Austrian herbalist Maria Treben. The information Treben disseminated could have been originated from a previous peak in popularity of E. angustifolium in USA in the second half of the 19th century, caused in turn by misinterpretation of ancient herbals. The traditional uses of E. angustifolium were related to wounds and skin diseases, fever, pain (headache, sore throat, childbirth), and abdominal-related problems (constipation, stomach ache) and intestinal bleeding. Few more uses were based on the similarity principle. The main theme, however, is the fragmentation of use and its lack of consistency apart from wounds and skin diseases. Conclusions: Historical ethnobotanical investigations could help to avoid creating repeating waves of popularity of plants that have already been tried for certain diseases and later abandoned as not fully effective. There is, of course, a chance that E. angustifolium could also finally be proven to be clinically safe and cost-effective for https://doi. T treating benign prostatic hyperplasia, but this has not yet happened despite recent intensive research. Documented traditional use would suggest investigating the dermatological, intestinal anti-hemorrhagic and pain inhibiting properties of this plant, if any.

The local use of wild food plants represents a reservoir for the biocultural diversity of human diet and is therefore being extensively studied; yet the effects of the introduction of novel uses into specific biocultural conditions have been little researched. Rosebay willowherb Epilobium angustifolium L. has been intensively promoted in Europe since the mid-18th century. The expert recommendations did not provide any links to local uses thus raising the question of the legitimacy and diffusion of its food use in modern times. To understand if and to what extent those recommendations have influenced local uses, we compared them with the results of our ethnobotanical field study and the ethnographic literature in Russia, Finland, Estonia, Latvia, Lithuania, Belarus and Ukraine. Of the 599 people interviewed, nine used E. angustifolium as a food and 59 as a recreational tea. Thirty-four of those who claimed to use E. angustifolium lived in two regions of Russia. The majority of the recorded tea uses were of recent origin, following a popular trend. Few food uses of E. angustifolium were recorded in Finland, where a trend towards culinary experimentation coincides with a general trend toward the consumption of healthy wild food; yet these uses are difficult to maintain due to the problems in recognizing the plant during its early stages of growth. The popularization of E. angustifolium as a food had more effect in times of hardship, when it was seen as a means of survival and its promotion was advocated. The translation error repeatedly appeared in botanical and later popular literature, whose authors did not clearly differentiate at that time between local uses and suggestions.

Background
To use any domestic remedy, specific knowledge and skills are required. Simple logic dictates that the use of wild plants in the context of limited interaction with nature requires prior identification, while in the case of non-plant remedies and cultivated plants this step can be omitted. This paper aims to document the current and past uses of non-plant remedies and cultivated plants in the study region for human/animal medication; to analyze the human medicinal and veterinary use areas in the context of the remedy groups; to qualitatively compare the results with relevant historical publications; and to compare the intensity and purpose of use between the remedy groups.

Methods
During field studies 134 semi-structured interviews were conducted with locals from 11 villages in the Liubań district of Belarus. Currently used home-remedies as well as those used in the past were documented by employing the folk history method. The subject was approached through health-related uses, not by way of remedies. Interview records were digitalized and structured in Detailed Use Records in order to ascertain local perceptions. An Informant Consensus Factor (FIC) was calculated for remedy groups as well as for different use categories.

Results
In the human medication area the use of nearby remedies was neither very diverse nor numerous: 266 DUR for 45 taxa belonging to 27 families were recorded for cultivated plants along with 188 DUR for 58 different non-plant remedies. The FIC values for both remedy groups were lower than for wild plants. In the ethnoveterinary medicine use area there were 48 DUR referring to the use of 14 cultivated plant taxa from 12 families and 72 DUR referring to the use of 31 non-plant remedies. The FIC value for the whole veterinary use area of cultivated plants was relatively low, yet similar to the FIC of wild plants.

Conclusions
Differences between remedy groups were pronounced, indicating that in domestic human medicine cultivated plants and non-plant remedies are either remarkably less important than wild ones or not considered worth talking about. In ethnoveterinary medicine non-plant remedies are almost equally important as wild plants, while cultivated plants are the least used. People in study area seem to still more often rely on, or are more willing to talk to strangers about, wild plants, as promoted by both official medicine and popular literature.