Introduction

Voeks, Robert A.; Rashford, John

doi:10.1007/978-1-4614-0836-9_1

Cited by 4 publications

(4 citation statements)

References 10 publications

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“…The lack of transmission of cultural knowledge to the non-native regions of the species is in striking difference with the well documented transmission of ethnobotanical knowledge across continents during significant human migrations ( Pfeiffer & Voeks, 2008 ; De Medeiros et al., 2011 ). For instance during the European colonization of the Americas, abundant ethnobotanical knowledge was brought from West Africa and the Mediterranean, when migrants either brought with them both plants of interest and the knowledge of how to use them, or were able to find substitutes with similar uses in the new colonies ( Voeks & Rashford, 2012 ; Moret, 2013 ). This has also been documented in reverse, and Colombian migrants have been documented to bring ethnobotanical remedies from America into the UK ( Ceuterick et al, 2008 ).…”

Section: Discussionmentioning

confidence: 99%

The introduction of an invasive weed was not followed by the introduction of ethnobotanical knowledge: a review on the ethnobotany of Centaurea solstitialis L. (Asteraceae)

Branco

Irimia

Montesinos

2023

PeerJ

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Invasive plants are known for their impacts to ecosystems and societies, but their potential cultural use tend to be unexplored. One important mechanism of plant invasion is the use of “allelochemicals” or “novel weapons”: chemical defenses which are new to their invaded habitats and that confer them competitive advantages. However, these chemicals are precisely what confers them ethnobotanical and medicinal properties. We reviewed the literature assessing the biogeography of the cultural uses of the model invasive plant yellow-starthistle (Centaurea solstitialis L.; Asteraceae), and assessed the extent to which the introduction of a weed native to Eurasia into several non-native world regions was paralleled by the spread of cultural uses from its native range. We found that the species was rich in pharmaceutically active compounds and that the species had been traditionally used for medicinal purposes, as raw material, and as food. However, ethnobotanical uses were reported almost exclusively in its native range, with no uses described for the non-native range, apart from honey production in California, Argentina, and Australia. Our study exemplifies how, when plant introductions are not paralleled synchronously by significant human migrations, cultural adoption can be extremely slow, even within the native range of the species. Invasive species can provide real-time insights into the cultural processes by which humans learn to use plants. This case study highlights how biological invasions and cultural expansions can be subjected to different constraints.

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Section: Discussionmentioning

confidence: 99%

The introduction of an invasive weed was not followed by the introduction of ethnobotanical knowledge: a review on the ethnobotany of Centaurea solstitialis L. (Asteraceae)

Branco

Irimia

Montesinos

2023

PeerJ

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“…Voeks (2007), women and men clearly possess different knowledge of their local floras, which is especially pronounced for tropical healing floras. Voeks (2017) describe gardens and backyards as man-made spaces that can be considered cultural or domesticated landscapes Studies by Pasa et al, (2019) reveal that the flow of plants from tropical Africa to the Americas occurred over many years, whether intentionally or not. As part of this botanical trajectory came a domesticated flora from distant regions (VOEKS 2017).…”

Section: Discussionmentioning

confidence: 99%

Itinerant Agriculture and Food Sovereignty: agricultural scenario in the modern world

Miranda

Pasa²

2023

FLOVET

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The expansion of agribusiness in Brazil challenges the future of traditional agricultural systems. This article intends to identify processes by which traditional farmers maintain agricultural diversity on the frontier of monocultures in the Brazilian Midwest, with ethnobotanical records of agricultural practices and agrobiodiversity with 86 quilombolas farmers in Baixada Cuiabana, resulting from production in spaces derived from cutting agriculture and burns. The crops are configured as islands of agrobiodiversity designed among cerrado fields, forests and fallow land, with the ingenious combination of cultural practices and production and conservation of creole and hybrid seeds in the face of the advance of capitalist agriculture. In these relatively stabilized territories, active agriculture is not yet threatened by commercial agricultural expansion or by the extraterritorial process of cultural disqualification. Valuing traditional territories are basic conditions to encourage farmers to continue conserving agrobiodiversity in a dynamic and cultural way over time and achieving the desired food sovereignty.

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“…Along with these interventions, I am interested in how thinking and feeling relationally dismantles destructive human/nature dichotomies and undermines counterproductive dichotomies constructed between epistemologies-dichotomies such as Western science/Indigenous science, or dichotomies constructed between the epistemologies of historically-oppressed communities. Voeks and Rashford (2013) outline how Indigenous knowledge has been romanticized and assumed, while Black diaspora plant knowledge-along with diasporic and migrant (ethno)botany in general-is too often dismissed. Reading relationally surfaces points of connection and disjuncture across "othered", subjugated epistemologies.…”

Section: Groundingmentioning

confidence: 99%

Reimagining Freire: beyond human relations

Jones

2023

Cult Stud of Sci Educ

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By bridging critical pedagogy and environmental praxis, the contributions in this forum build on Freire’s legacy while stretching his work. As the authors attend to more-than-human life, they theorize and enact relational ways of knowing. Through participatory and multisensory pedagogies, they counter dichotomies between nonhuman and human nature, student and teacher. In this response, I consider how this (re)centering of more-than-human relations expands—and counters—Freire’s thinking, including how he articulates humanization as a primary, liberatory aim of teaching and (un)learning. Along with insights from Black geographies and Black feminist ecologies, bell hooks guides my response. hooks critiqued and engaged with Freire’s work with radical care, with space for complexity and accountability. This way of reading feels particularly suited to this forum, as the authors reimagine Freire’s contributions to critical (environmental) pedagogy for the twenty-first century and beyond.

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Introduction

Cited by 4 publications

References 10 publications

The introduction of an invasive weed was not followed by the introduction of ethnobotanical knowledge: a review on the ethnobotany of Centaurea solstitialis L. (Asteraceae)

The introduction of an invasive weed was not followed by the introduction of ethnobotanical knowledge: a review on the ethnobotany of Centaurea solstitialis L. (Asteraceae)

Itinerant Agriculture and Food Sovereignty: agricultural scenario in the modern world

Reimagining Freire: beyond human relations

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