Cross-Cultural Ethnobiology in the Western Balkans: Medical Ethnobotany and Ethnozoology Among Albanians and Serbs in the Pešter Plateau, Sandžak, South-Western Serbia

Pieroni, Andréa; Giusti, Maria Elena; Quave, Cassandra L.

doi:10.1007/s10745-011-9401-3

Cited by 136 publications

(108 citation statements)

References 39 publications

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“…Changes in TK often occur in response to various sociocultural and/or environmental factors, which affect the continuum between adaptation (i.e., changing, substituting, or eliminating home plant uses according to the new host environment/culture), and isolation (i.e., retaining plant uses according to a presumed "original" plant TK) (Pieroni and Quave 2005;Pieroni et al , 2011Pieroni and Vandebroek 2007;Maxia et al 2008;Ceuterick et al 2008 and2011;Zamudio et al 2010;de Medeiros et al 2012).…”

Section: Introductionmentioning

confidence: 99%

“We Are Italians!”: The Hybrid Ethnobotany of a Venetian Diaspora in Eastern Romania

et al. 2012

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Section: Introductionmentioning

confidence: 99%

“We Are Italians!”: The Hybrid Ethnobotany of a Venetian Diaspora in Eastern Romania

et al. 2012

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“…In practice, the lines are blurred in the UN (and elsewhere). As an example, Maori culture is regarded as indigenous in all of the UN, whereas the indigenous cultures of the Balkan states of Montenegro, Bosnia, Macedonia, and Serbia have no such presence or recognition (Pieroni et al 2011;Tonta 2009). Therefore, to some extent, indigeneity is in the eye of the beholder.…”

Section: Dimensions Of Indigeneitymentioning

confidence: 99%

Impression of Hybridised Indigeneity

Moon

2015

IJCIS

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The purpose of this article is to examine how the work of the United Nations (UN) nurtures hybridised constructs of indigeneity, especially through the activities of the United Nations' Permanent Forum on Indigenous Issues (UNPFII). This article surveys particular aspects of the literature relating to cultural and indigenous hybridisation, and then applies this to the activities of the UNPFII as a means of interpreting the contribution of the organisation's work and objectives to portrayals of indigeneity, drawing in the experiences New Zealand's indigenous Maori as a case study. It concludes that the UNPFII-as a globalising agent-simultaneously promotes the rights of indigenous peoples while masking many of the cultural differences between its constituent members, resulting in a broad conception presented to outsiders of a single, hybridised indigeneity in the international sphere, which is defined and only exists in the hegemonic space created by the UN. Dimensions of IndigeneityThe emphasis in this article is not on the hybridisation of indigenous cultures per se (that is, through encounters at a domestic level between indigenous cultures and the usually dominant culture of the colonising other (Said 1979)-although elements of that phenomenon inevitably surface at certain points). However, what is evident, and is addressed in relation to the emergence of supra-state hybridity in the United Nations (UN), is that the roots of this hybridity can be found in the development of forms of indigenous political activism within nation-states, which then spill over into international forums as activists seek redress or attention to their concerns outside the nation-state. To a degree, indigenous groups can therefore be complicit in the manifestation of a hybridised indigeneity, of the sort that has been fostered through the work of the UNPFII.In the case of indigenous Maori identity, the emergence in recent decades of Maori health providers (under the state system), mandatory Maori representation in local authorities, Maori television and radio stations, Maori educational institutions, Maori social services, and Maori businesses have given the impression of a revived sense of Maori indigeneity. However, these developments have generally been of a pan-tribal nature and, therefore, have hybridised the notion of Maori itself (Durie 1995;Stuart 2003).

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“…Branches: internally: rain, which has gone through a birch tree, is collected and drunk to treat kidney stones and prostatitis; externally: beaten on the affected part to treat bruises [83]. Bark: for hemorrhoids (Pieroni, unpublished); for cold, fever, rheumatisms and purifying blood [55,56]; as a diuretic; for urinary tract infections [55][56][57][58]; externally: burned, the vapours are exposed to the skin to treat skin inflammations (Pieroni, unpublished).…”

Section: Birch Leaf and Bark Use In Ethnomedicinementioning

confidence: 99%

The uses of Betula pendula Roth among Hungarian Csángós and Székelys in Transylvania, Romania

et al. 2014

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The "European Pharmacopoeia VII" [13] includes only the leaf (Betulae folium) as the official drug part of B. pendula (in Romanian: "mesteacăn"), but the leaf, the bark (B. cortex), the bud and its essential oil (B. gemma, B. gemmae aetheroleum) are also commonly used in the official phytotherapy nowadays [14]. However, the official "Romanian Pharmacopoeia AbstractThe aim of this work is to evaluate the ethnobotanical and ethnopharmacological use of Betula pendula Roth in various regions of Transylvania, in East and Central Romania. Silver birch is an important pioneer species in the country, which has traditionally been used in ethnomedicine, households and various customs. Among the ethnic groups, 55 informants from the Csángós and 68 from the Székelys were interviewed in six villages during field studies occurring between 2007 and 2012. Informants were asked questions about the medical and non-medical applications of B. pendula, focusing on the use of the leaf and woody parts in tools and customs, and on the collection and use of birch sap with its temporal change in local ethnomedicinal knowledge. Differences related to the use of birch among the studied areas were observed. The folk remedies prepared from the sap ("virics") and leaves were documented in local customs, with similar symbolic roles assigned to birch used in other countries. Sap collection was performed during interviews and by manual means. Four special section types on the trunk were presented, and data concerning the nutritional and ethnomedicinal use of the sap was recorded. Both the significance and use of birch sap have drastically decreased in Transylvania due to the appearance of new phytotherapeutical sources and to social changes caused by migration of young people. We found that this phenomenon is gradually leading to the disappearance traditional harvesting techniques, frequency of use and ethnomedicinal knowledge concerning B. pendula in the studied regions.

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Cross-Cultural Ethnobiology in the Western Balkans: Medical Ethnobotany and Ethnozoology Among Albanians and Serbs in the Pešter Plateau, Sandžak, South-Western Serbia

Cited by 136 publications

References 39 publications

“We Are Italians!”: The Hybrid Ethnobotany of a Venetian Diaspora in Eastern Romania

“We Are Italians!”: The Hybrid Ethnobotany of a Venetian Diaspora in Eastern Romania

Impression of Hybridised Indigeneity

The uses of Betula pendula Roth among Hungarian Csángós and Székelys in Transylvania, Romania

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