The relationship between humans and nature is defined by culture. Accordingly, the use, conceptions, and perceptions of resources differ among cultural groups, even among those inhabiting the same region or those who come into contact with the same biota. In particular, mushrooms evoke a wide range of sentiments. During ethnobiological tours in Mexico, semi-structured interviews were carried out with 37 individuals of each community, from ten Wixarika and mestizo communities, living in the same locality and sharing similar resources, in the municipality of Villa Guerrero in northern Jalisco, Mexico. Furthermore, informal interviews with four Wixarika and five mestizo key informants were conducted. The topics treated were regarding the traditional nomenclature and classification, uses, and knowledge of mushrooms and related practices. Wixarika names of 37 mushroom species with edible, medicinal, and recreational uses were recorded. In addition, the Wixaritari were found to associate toxic mushrooms with the divine, as evidenced by one case of the use of mushrooms as a hierophanic agent. Each culture’s knowledge of the phenology and ecology of mushrooms was recorded in addition to data highlighting the cultural exchange between the Wixaritari and mestizos. However, a loss in the knowledge and practices concerning mushrooms was observed as a result of social changes. Even so, both cultures prefer mushrooms to other foods, including meat, especially Volvariella bombycina and Pleurotus djamor.

Background: More than twelve temperate-inhabitant Mexican ethnic groups are considered to be mycophilic and to have extensive traditional mycological knowledge. In contrast, inhabitants of tropical lands have been studied only superficially and their mycological knowledge is less well known. In this paper, we report the results of an ethnomycological research in markets of a wide area of the Mexican tropics. Our aims were to describe the dynamics related to the traditional selling process of wild mushrooms and to determine the tendencies of informants toward mushrooms (mycophily vs. mycophoby).

BackgroundSeveral ethnobiology studies evaluate the cultural significance (CS) of plants and mushrooms. However, this is not the case for mammals. It is important to make studies of CS allowing the comparison of cultural groups because the value given to groups of organisms may be based on different criteria. Such information would be valuable for wildlife preservation plans. In this study, the most culturally significant species of mammals from the Lacandon Rainforest (Chiapas, Mexico) for people from two Mayan-Lacandon and mestizo communities were identified. The reasons behind the CS of the studied species were explored and the existence of differences among the cultural groups was evaluated.MethodsOne hundred ninety-eight semi-structured and structured interviews were applied to compile socio-demographic information, qualitative data on CS categories, and free listings. Frequency of mention was a relative indicator to evaluate the CS of each species of mammal. Comparison of responses between communities was carried out through multivariate analyses. The non-parametric Mann–Whitney U test was used to compare the number of mentioned species by Lacandons and mestizos as well as different responses in the qualitative categories. A χ2 test was used to compare frequency of categories.Results38 wild mammal species were identified. The classification and Principal Components Analyses show an apparent separation between Lacandon and mestizo sites based on the relative importance of species. All four communities mentioned the lowland paca the most, followed by peccary, white-tailed deer, armadillo, and jaguar. No significant difference was found in the number of mentioned species between the two groups. Eight CS categories were identified. The most important category was “harmful mammals”, which included 28 species. Other relevant categories were edible, medicinal, and appearing in narratives.ConclusionsThe data obtained in this study demonstrates the existence of differential cultural patterns in the relationships that Lacandon and mestizo groups establish with mammals. Species are deemed important either because they are eaten of because of the harm they cause. We suggest the incorporation of local conceptions about wild animals in conservation frameworks for the fauna in the Lacandon Rainforest.

Some of the effects of past climate dynamics on plant and animal diversity make-up have been relatively well studied, but to less extent in fungi. Pleistocene refugia are thought to harbour high biological diversity (i.e. phylogenetic lineages and genetic diversity), mainly as a product of increased reproductive isolation and allele conservation. In addition, high extinction rates and genetic erosion are expected in previously glaciated regions. Some of the consequences of past climate dynamics might involve changes in range and population size that can result in divergence and incipient or cryptic speciation. Many of these dynamic processes and patterns can be inferred through phylogenetic and coalescent methods. In this study, we first delimit species within a group of closely related edible ectomycorrhizal Amanita from North America (the American Caesar's mushrooms species complex) using multilocus coalescent-based approaches; and then address questions related to effects of Pleistocene climate change on the diversity and genetics of the group. Our study includes extensive geographical sampling throughout the distribution range, and DNA sequences from three nuclear protein-coding genes. Results reveal cryptic diversity and high speciation rates in refugia. Population sizes and expansions seem to be larger at midrange latitudes (Mexican highlands and SE USA). Range shifts are proportional to population size expansions, which were overall more common during the Pleistocene. This study documents responses to past climate change in fungi and also highlights the applicability of the multispecies coalescent in comparative phylogeographical analyses and diversity assessments that include ancestral species.

BackgroundMushrooms are important forest resources, mostly as food, despite the serious health threat posed by toxic species. In the Highlands of Chiapas, numerous wild mushroom intoxications have been registered. While Chiapas has been vastly studied from an ethnomycological perspective, no certainty exists as to how nomenclature systems differentiate edible and toxic species, which species are most culturally significant, and whether sociodemographic factors relate to how well-known they are in the Highlands of Chiapas. This paper evaluates which are the most culturally significant edible and toxic wild mushroom species in seven Tsotsil communities from this region and whether differences exist in their knowledge relating to different sociodemographic subsets (gender, schooling, and occupation). The hypothesis that there is a difference in the number of species that people mention, as well as the number of times each ethno-taxon is mentioned, between people from different social groups was tested.MethodsWith consent, 133 Tsotsil people from seven communities were interviewed. Interviews focused on local systematics and free listings of edible and toxic mushrooms. Qualitative and quantitative analyses were performed, including multivariate methods and non-parametric statistics.ResultsTwenty-five edible and 15 toxic taxa were mentioned. Some directly correspond to Linneanean species, while others are subdifferentiated or supradifferentiated. Only 62% of the interviewees named toxic mushrooms. The most frequently mentioned edible taxa were Amanita hayalyuy and A. jacksoniii, Agaricus spp., and Armillaria mellea. The most frequently mentioned toxic species were Amanita muscaria, Suillellus luridus, and Russula emetica. Significant differences in the number of mentioned edible ethnotaxa were found only among different occupations and schooling. The models including schooling interacting with either gender or occupation are better supported. Significant differences in the number of times toxic ethnotaxa are mentioned were found only between men and women.ConclusionsThe Tsotsil region of the Highlands of Chiapas is where the most average mushroom species are recognized state-wide. Schooling and occupation seem most determinant for people to know more or less species of mushrooms, while gender appears irrelevant. People with no studies and field-related occupations name more species. Identification criteria to distinguish edible from toxic species seem to rest not on detailed recognition of the second set but precise knowledge of the first.

BackgroundMushrooms generate strong and contrasting feelings ranging from extreme aversion to intense liking. To categorize these attitudes, Wasson and Wasson coined the dichotomic terms “mycophilia” and “mycophobia” in 1957. In Mesoamerica these categories have been associated to ecological regions. Highland peoples are viewed as mycophiles, whereas lowland inhabitants are considered mycophobes. However, this division is based on little empirical evidence and few indicators. This study questioned whether mycophilia and mycophobia are indeed related to ecological regions through the evaluation of 19 indicators tested in the highlands and lowlands of Chiapas, Mexico.MethodsThe heterogeneity of attitudes toward mushrooms was explored in terms of ecological region and sociocultural variables. Information was obtained through structured interviews in 10 communities in Los Altos de Chiapas (highlands) and the Selva Lacandona (lowlands). We analyzed indicators separately through χ2 tests and multivariate techniques. The Mycophilia-Mycophobia Index was also used in the analysis. To assess which factors better explain the distribution of attitudes, we built 11 models using the Beta probability-density function and compared them with the Akaike Information Criterion.ResultsMost people had positive attitudes in both ecological regions. The classification and ordination analyses found two large groups comprising both highland and lowland towns. Contrary to expectation if mycophilia and mycophobia were mutually exclusive, all the fitted probability distributions were bell-shaped; indicating these attitudes behave as a continuous variable. The model best supported by data included occupation and ethnicity. Indigenous peasants had the highest degree of mycophilia.DiscussionResults suggest the studied populations tend to be mycophilic and that their attitudes are not dichotomic, but rather a gradient. Most people occupied intermediate degrees of mycophilia. Despite the remarkable similarity in the degree of mycophilia between ecological regions, the Principle-Coordinates Analysis shows differences in the specific way in which people from either region establishes a cultural relationship with mushrooms. The comparison of models suggests that sociocultural variables explains the differences better than ecological regions do. The obtained results are evidence of mycophilia among lowlands inhabitants in the Mayan region and of the fact that the mycophilia-mycophobia phenomenon is not expressed as a bimodal frequency distribution.

BackgroundIn Colombia, ethnobotanical studies regarding plant cultural significance (CS) in tropical dry forests are scarce and mainly focused on the Caribbean region. Different authors have indicated that the plants with the most uses are those of greater cultural importance. Additionally, gender differences in knowledge and interest in natural resources has been widely recorded. This study evaluated the cultural significance of plants in the Doche community, in the Department of Huila. Furthermore, it evaluates the richness of plant knowledge among local inhabitants, looking for testing the hypothesis that the CS of plants positively correlates to the number of uses people inform about, and that there are significant differences on the richness of ethnobotanical knowledge between men and women in this community.MethodsThe ethnobotanical categories: “food,” “condiment,” “economy,” “fodder,” “firewood,” “timber”, “medicine,” and “others” were established to carry out semi-structured interviews, social cartography, and ethnobotanical walks. The frequency of mention was calculated as a measure of CS. The richness of knowledge of each collaborator was obtained. Non-parametric tests were performed to determine whether differences between the numbers of mentioned species existed between genders and ethnobotanical categories. Finally, Pearson correlation tests determined the relationship between CS and the number of ethnobotanical categories.ResultsA hundred useful species were registered in crops and forests. The most abundant categories were medicinal (45 species), firewood (30), and fodder (28). The most culturally significant species according to frequency of mention were Pseudosamanea guachapele, Guazuma ulmifolia, Manihot esculenta, and Musa balbisiana. The species with the most registered uses (five) were Guazuma ulmifolia and Gliricidia sepium. We found a correlation between CS and the number of uses per ethnobotanical category, but no significant difference between genders regarding ethnobotanical knowledge.ConclusionFrequency of mention provides relevant information about the CS of species. Furthermore, it aids to establish sustainable use of tropical dry forests without loss of resources parting from strategies designed from within the Doche community and based on their ethnobotanical knowledge. We found that the number of uses of a plant is correlated with its degree of cultural importance. On the other hand, no significant differences were found between genders regarding ethnobotanical knowledge; that is, both men and women have similar roles in the community, which allows them to recognize the same uses per species.

BackgroundThe Sierra Madre Occidental of Chihuahua in Northern Mexico is inhabited by indigenous Raramuris, mestizos, and other ethnic groups. The territory consists of canyons and ravines with pine, oak and pine-oak forests in the higher plateaus. A great diversity of potentially edible mushrooms is found in forests of the Municipalities of Bocoyna and Urique. Their residents are the only consumers of wild mushrooms in the Northern Mexico; they have a long tradition of collecting and eating these during the “rainy season.” However, despite the wide diversity of edible mushrooms that grow in these areas, residents have a selective preference. This paper aims to record evidence of the knowledge and use of wild potentially edible mushroom species by inhabitants of towns in the Sierra Tarahumara of Chihuahua, Mexico.MethodUsing a semi-structured technique, we surveyed 197 habitants from seven locations in Urique, Bocoyna, and the Cusarare area from 2010 to 2012. Known fungi, local nomenclature, species consumed, preparation methods, appreciation of taste, forms of preservation, criteria for differentiating toxic and edible fungi, other uses, economic aspects, and traditional teaching were recorded. To identify the recognized species, photographic stimuli of 22 local edible species and two toxic species were used.ResultsThe respondents reported preference for five species: Amanita rubescens, Agaricus campestris, Ustilago maydis, Hypomyces lactifluorum, and the Amanita caesarea complex. No apparent differences were found between ethnic groups in terms of preference, although mestizos used other species in Bocoyna (Boletus edulis and B. pinophilus). Some different uses of fungi are recognized by respondents, i.e. home decorations, medicine, as food in breeding rams, etc.ConclusionThe studied population shows a great appreciation towards five species, mainly the A. caesarea complex, and an apparent lack of knowledge of nearly 20 species which are used as food in other areas of Mexico. There are no apparent differences among Sierra inhabitants in terms of gender, occupation, or language regarding the recognition and consumption of species. The rejection of certain species is due mainly to fear of poisoning and the traditional selective teaching of families in the mountain communities of the Sierra Tarahumara.Electronic supplementary materialThe online version of this article (doi:10.1186/1746-4269-10-67) contains supplementary material, which is available to authorized users.