Species radiations, despite immense phenotypic variation, can be difficult to resolve phylogenetically when genetic change poorly matches the rapidity of diversification. Genomic potential furnished by palaeopolyploidy, and relative roles for adaptation, random drift and hybridisation in the apportionment of genetic variation, remain poorly understood factors. Here, we study these aspects in a model radiation, Syzygium, the most species-rich tree genus worldwide. Genomes of 182 distinct species and 58 unidentified taxa are compared against a chromosome-level reference genome of the sea apple, Syzygium grande. We show that while Syzygium shares an ancient genome doubling event with other Myrtales, little evidence exists for recent polyploidy events. Phylogenomics confirms that Syzygium originated in Australia-New Guinea and diversified in multiple migrations, eastward to the Pacific and westward to India and Africa, in bursts of speciation visible as poorly resolved branches on phylogenies. Furthermore, some sublineages demonstrate genomic clines that recapitulate cladogenetic events, suggesting that stepwise geographic speciation, a neutral process, has been important in Syzygium diversification.

Herbarium collections shape our understanding of the world’s flora and are crucial for addressing global change and biodiversity conservation. The formation of such natural history collections, however, are not free from sociopolitical issues of immediate relevance. Despite increasing efforts addressing issues of representation and colonialism in natural history collections, herbaria have received comparatively less attention. While it has been noted that the majority of plant specimens are housed in the global North, the extent of this disparity has not been rigorously quantified to date. Here, by analyzing over 85 million specimen records and surveying herbaria across the globe, we assess the colonial legacy of botanical collections and how we may move towards a more inclusive future. We demonstrate that colonial exploitation has contributed to an inverse relationship between where plant biodiversity exists in nature and where it is housed in herbaria. Such disparities persist in herbaria across physical and digital realms despite overt colonialism having ended over half a century ago, suggesting ongoing digitization and decolonization efforts have yet to alleviate colonial-era discrepancies. We emphasize the need for acknowledging the inconvenient history of herbarium collections and the implementation of a more equitable, global paradigm for their collection, curation, and use.

Holme et al., 2015). At higher elevations increased temperature may increase diversity but with limits imposed by available area as mountains taper (Dullinger et al., 2012;Elsen & Tingley, 2015). In addition,

This study was a direct observation method and data were collected by interview. This study aimed to determine the interaction of local community and its environment and to determine the local knowledge of useful plants. We recorded the people of Samawa utilized 147 plants, 39 were edible plants, 74 were medicinal including cosmetics plants, 12 were sources for building materials and handicrafts, and the rest of 22 were honeybee feed plants, firewood, and ritual plants. This study also revealed that the Samawa community has local wisdom in the importance of sustainable used of the forest as a habitat for wild honeybees.

This current study is an ethnoecological study on land use for plant diversity by the Sasak people in Mandalika, Lombok Island, West Nusa Tenggara. Interview and direct observation methods were implemented. The study areas included the villages of Kuta, Mertak, and Sengkol. The results indicated four main groups of land: Leleah (a yard or home garden), bangket (rice fields, including the bangket gora; rice fields nurtured by rainfalls), kebon (gardens, including kebon kayo or garden of woody plants and kebon elalo or garden of crops), and gawah (forests, including gawah mali or sacred forests). This study results showed that despite the stress of a constantly changing environment and various restrictions and limitations, the ethnoecological knowledge in local wisdom is still maintained well.