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\"Based on current medical research, Native American and naturopathic doctor Nicole Redvers identifies traditional healing methods developed centuries ago that address modern ailments and medical processes\"-- Provided by publisher.

Indigenous knowledge of local environments is crucial for developing innovative and contextual climate change adaptation strategies. Although the significance of community-led efforts based on this knowledge has been well acknowledged, they have not been effectively incorporated into mainstream development processes. The mountainous region of Ladakh presents a novel case of water storage in the form of ice reservoirs as an adaptive strategy against intensified water scarcity. This study aims to assess community-based innovations in climate change adaptation strategies and find solutions for their effective integration. This study theorizes a framework for Social Innovation in Climate Change Adaptation (SICCA) for a structured analysis of the situation in Ladakh. This research was conducted through interviews, surveys, Geographic Information System-based mapping, and field observations to analyze the use of ice reservoirs as a solution to water scarcity issues. The results demonstrate the wide recognition of these techniques’ effectiveness and the role of the community in the planning, execution, and operation of the initiatives. The findings highlight the challenges in their scaling up and diffusion. The research emphasizes the need to recognize and value community-based adaptation strategies to address the challenges posed by climate change. It offers recommendations for integrating them into the mainstream development process, and the framework serves as a significant outcome to guide policymakers and civil society actors for practical implementation.

Harmful traditional practices are deeply ingrained beliefs and behaviors within a society that significantly impact the well-being of mothers and children. In Ethiopia, there is limited awareness and comprehension concerning the prevalence of harmful traditional practices in the puerperal period. The underlying reasons for engaging in harmful cultural practices during this period at the community level remain inadequately studied. The main aim of this research is to investigate the prevalence of harmful traditional practices during the puerperal period and its associated factors in public health facilities of southwestern Ethiopia, 2023. A mixed-methods community-based cross-sectional approach was undertaken from June 1st to July 31st, 2023. The study utilized the 24 kebeles in the Ilubabor and Buno Bedele Zones of Southwest Ethiopia. Three hundred twenty puerperal mothers in selected kebeles found in Ilubabor and Buno Bedele zones met inclusion criteria during the data collection period. We used a pretested semi-structured questionnaire, supplemented by in-depth interviews and focused group discussions with purposively selected 18 mothers. We utilized backward multiple logistic regressions were utilized to evaluate the interplay between various factors, with statistical significance set at a P-value below 0.05. This finding disclosed that the prevalence of harmful traditional practices during the puerperal period was 76.3%. Factors such as educational status (AOR = 3.47, CI = 1.57–9.27), rural residency (AOR = 2, CI = 1.51–4.88), absence of antenatal care in the last pregnancy (AOR = 6.42, CI = 2.33–8.74), and the place of delivery for the most recent child (AOR = 1.7, CI = 1.15–4.07) were significantly associated with these practices. The findings underscore a substantial prevalence of harmful traditional practices among mothers during the puerperal period. It is imperative for the Zonal Health department, in collaboration with relevant stakeholders, to actively combat these practices within rural communities and healthcare facilities.

This essay brings forward the idea that there is more than meets the eye in local knowledge systems than what science can show us now. To comprehend this, we need to make a conceptual jump and look for the “dark matter” (the notion borrowed from astronomy that refers to a hypothetical form of matter that does not interact with light or electromagnetic fields) that can potentially sustain local knowledge. Considering that it is a complex of knowledge, practices, and beliefs contained in TEK, knowledge in LEK does not correspond to the notion of knowledge in science. Therefore, in order to map LEK–science interactions, we will refer to the concept of peoples’ knowledge of LEK as acknowledgement and the scientific recognition and awareness of information, facts, and principles as knowledge . Applying this to a Johari Window, we can observe four categories of LEK in a known–unknown/acknowledged–unacknowledged matrix. We can refer to unknown and unacknowledged as dark local knowledge . Indeed, local knowledge systems contain many aspects that modern science cannot yet explain, as a major part of its components are not even considered in scholarly research. Dark local knowledge can potentially provide us with the invaluable touch of experience of countless generations, opening different ways of seeing reality.

Background Zootherapy is the treatment of human and livestock ailments using medicines derived from animals and their products. The objective of this review paper was to compile and document ethnozoological knowledge on traditional medicinal animals used to treat various human and livestock ailments, along with the associated indigenous knowledge from different parts of Ethiopia. Methods Scientific databases were employed to conduct an exhaustive systematic search of published articles in the English language. A collection of 21 articles focused on animals and their by-products utilized in Ethiopian traditional medicine was compiled from accessible international online databases like Scopus, Web of Science, Google Scholar, PubMed, Research Gate, and various journal Web sites. Results According to the sources, a total 112 animal species used to treat 167 different ailments were identified. Among these, mammals are the most frequently used, followed by birds, arthropods, and reptiles. Most remedies are sourced from wild animals, with treatments for serious diseases, including HIV/AIDS and cancer, being reported. The most commonly used animal parts for medicine preparation are meat and fat, followed by internal organs, with cooking being the predominant preparation method. Conclusion The medicinal use of animals is under threat due to illegal hunting and deforestation. The Ethiopian people possess rich indigenous knowledge of animal-based traditional medicine. To ensure the sustainable use of medicinal animals and support the development of modern medicine, further comprehensive ethnozoological research is urgently needed.

Prunus mira and Prunus armeniaca are the two prominent fruit-bearing plant species in the Nepal Himalaya and possess notable ethnobotanical significance . These two species represent relatively unexplored edible resources in Nepalese flora and are characterized by the presence of glands in their leaves and fruits with stony endocarp. Subsequent to an on-site investigation and personal interviews with 90 respondents, we accumulated comprehensive data related to folk nomenclature, distribution, ethnobotanical, threats, and conservation status of P. mira and P. armeniaca in the Nepal Himalaya. We recorded a total of nine vernacular names for P. mira and six for P. armeniaca . P. mira was found to be distributed in six districts at an elevation of 2200–3600 m and P. armeniaca in nine districts within the range between 1500 and 3500 m. The use reports of P. mira were more than 454 and that of P. armeniaca were 367 with significant difference (W = 5485, p  < 0.05). Site-wise, the use report of P. armeniaca was significantly different (χ 2  = 44.317, df = 5, p  < 0.01) but the use report of P. mira was less significant. Both species are economically valuable, growing in the farmyards and homestead areas. However, the modifications to agricultural practices posed an additional threat to the survival of these species. Establishing contemporary harvesting infrastructure, developing sustainable marketing goods, and disseminating conservation awareness throughout the Nepal Himalaya areas are necessary to ensure their preservation.

Mosquitoes, particularly those of the Anopheles, Culex, and Aedes genera, pose a significant global health threat, transmitting diseases like malaria, dengue, and encephalitis. To combat these insects, humans have historically relied on plant-based repellents. This study explores the potential of herbal formulations to create safe and effective mosquito repellents. Due to its known mosquito-repellent properties, Citronella oil, extracted from lemongrass, has been a focus of attention. By combining citronella oil with other essential oils such as eucalyptus, clove bud, and sweet orange peel, this research aims to develop novel repellent formulations. These oils were extracted using methods like steam distillation and cold pressing. Previous studies have highlighted the efficacy of plant extracts and essential oils against malaria vectors. This research seeks to build upon this knowledge by investigating citronella oil's impact on Aedes aegypti mosquitoes. The goal is to develop environmentally friendly alternatives to synthetic repellents, especially for regions with prevalent mosquito-borne diseases.

Background Traditional care practices play a significant role in shaping care provided to newborns across different ethnic groups. Understanding traditional care practices is crucial for integrating culturally sensitive approaches into modern healthcare systems. This study aims to fill the gap in the literature regarding the different traditional care practices across ethnic groups. The aim of this study was to determine the traditional beliefs and practices of women from different ethnic groups living in Mardin regarding newborn care. Methods This study is a descriptive cross-sectional study. The sample consisted of women from four ethnic groups who volunteered to participate in the study with at least one child living in Mardin, Turkey. Snowball and convenience sampling methods were used to recruit participants. The study was completed with 188 Assyrian, 197 Turkish, 181 Arab, and 175 Kurdish women. In total, 741 women participated in this study. Data were collected between 18 December 2023 and 14 June 2024. The data were collected face-to-face using a questionnaire. The data were analysed using SPSS for Windows 22.0. Results This study identified significant differences in traditional care practices across four ethnic groups (Assyrian, Turkish, Arab, and Kurdish). Traditional care practices regarding umbilical cord care, swaddling the baby, alleviating gas pain, preventing neonatal jaundice, care for canker sores, and alleviating diaper rash were identified. Assyrian participants were more likely to apply salt to the umbilical cord (14.9%), while Arab participants rarely used this practice (0.6%). Traditional practices for relieving gas pain included drinking herbal teas such as anise, fennel, linden, and cumin. Rubbing and rubbing breast milk on the abdomen, patting on the back, and massaging were other practices for alleviating gas pain. Arab participants were more likely to use anise tea to alleviate gas pain (75.1%), while Kurdish participants preferred fennel tea (22.3%). Practices regarding alleviating diaper rash included applying saturated fat, olive oil, and powder. Arab participants were more likely to apply olive oil for diaper rash (45.9%), while Assyrian participants commonly used dry earth ('Höllük'). These results highlight the cultural diversity in newborn care practices and underscore the importance of culturally sensitive healthcare interventions. Conclusion This study highlighted the significance of traditional care practices in newborn care across four ethnic groups. There are many differences between ethnic groups regarding traditional care practices during the postpartum period. Understanding such differences is crucial for developing culturally sensitive interventions that support maternal well-being and enhance health outcomes for both mothers and infants.

Traditional slash-and-burn as a way of clearing land for farming is allowed and exempted from being a criminal offense in Indonesia. However, this exemption should not be interpreted to mean that all traditional slash-and-burn practices are sustainable. Changes in habitat and sociocultural and economic conditions can render this once sustainable practice unsuitable in certain contexts and environments. This discussion on environmental harm from traditional slash-and-burn practices is not intended to call for a total ban of the practice nor does it suggest aggressive criminal law enforcement is required. This discussion is intended to clarify which practices we should protect and which ones should be addressed through various approaches to minimize harm. Such approaches should consider the local Indigenous communities as victims of ecological discrimination rather than perpetrators of environmental harm.