Liriopogons (Genera Ophiopogon and Liriope, Asparagaceae): A Critical Review of the Phytochemical and Pharmacological Research

The closely related genera Liriope and Ophiopogon (Asparagaceae), collectively known in English as liriopogons, have similar therapeutic uses in treating cough, rheumatoid arthritis, and cleaning heat. The main aim of this review is to understand the current phytochemical and pharmacological knowledge including an assessment of the quality of the scientific evidence. A literature search was conducted in line with PRISMA guidelines, by retrieving available information up to 2020 from five online resources. The bioactive metabolites of liriopogons include steroidal saponins, flavonoids, polysaccharides, organic acids, phenols. Cardiovascular protective, anti-inflammatory, anti-diabetic, anti-oxidant, anti-cancer, neuroprotective, anti-viral, anti-acute myeloid leukemia and hepatoprotective effects have been at the center of attention. From a toxicological perspective Ophiopogon japonicus seems to be safe. Some problems with the quality of the pharmacological evidence stand out including the application of excessive dose level and methodological problems in the design. Additionally, a reasonable link between local/traditional uses and pharmacological assessment is often vague or not reflected in the text. Future researches on liriopogons are required to use rigorous scientific approaches in research on evidence-based natural products for the future benefits of patients

The genus Lycium as food and medicine: A botanical, ethnobotanical and historical review

ETHNOPHARMACOLOGICAL RELEVANCE: Lycium is widely distributed in the arid to semi-arid environments of North and South America, Africa, and Eurasia. In recent years, Lycium barbarum and L. chinense have been advertised as "superfood" with healthy properties. Despite of its popularity, there is a lack of an integrated and critical appraisal of the existing evidence for the use of Lycium. AIM OF THE STUDY: There is a need to understand: 1) Which species were used and how the uses of Lycium developed spatially and over time, 2) how uses differ among regions with different culture backgrounds, and 3) how traditional and current therapeutic and preventive health claims correlate with pharmacological findings. METHODS: Information was retrieved from floras, taxonomic, botanical, and ethnobotanical databases, research articles, recent editions of historical Chinese herbals over the last 2000 years, and pharmacopoeias. RESULTS: Of totally 97 species, 31 have recorded uses as food and/or medicine worldwide. Usually the fruits are used. While 85% of the Lycium species occur in the Americas and Africa, 26% of them are used, but 9 out of 14 species in Eurasia. In China, seven species and two varieties of the genus Lycium occur, of which four species have been used by different ethnic groups. Only L. barbarum and L. chinense have been transformed into globally traded commodities. In China, based on the name ", their use can be traced back over the last two millennia. Lycium fruits for anti-aging, improving eyesight and nourishment were documented already in 500C.E. (Mingyi Bielu). Recent findings explain the pharmacological foundations of the traditional uses. Especially polysaccharides, zeaxanthin dipalmitate, vitamins, betaine, and mixed extracts were reported to be responsible for anti-aging, improving eyesight, and anti-fatigue effects. CONCLUSIONS: The integration of historical, ethnobotanical, botanical, phytochemical and pharmacological data has enabled a detailed understanding of Lycium and its wider potential. It highlights that the focus so far has only been on two species and that the genus can potentially yield a wide range of other products with different properties

Medicinal plants used by women in Mecca: urban, Muslim and gendered knowledge

Background: This study explores medicinal plant knowledge and use among Muslim women in the city of Mecca, Saudi Arabia. Ethnobotanical research in the region has focused on rural populations and male herbal healers in cities, and based on these few studies, it is suggested that medicinal plant knowledge may be eroding. Here, we document lay, female knowledge of medicinal plants in an urban centre, interpreting findings in the light of the growing field of urban ethnobotany and gendered knowledge and in an Islamic context. Methods: Free-listing, structured and semi-structured interviews were used to document the extent of medicinal plant knowledge among 32 Meccan women. Vernacular names, modes of preparation and application, intended therapeutic use and emic toxicological remarks were recorded. Women were asked where they learnt about medicinal plants and if and when they preferred using medicinal plants over biomedical resources. Prior informed consent was always obtained. We compared the list of medicinal plants used by these Meccan women with medicinal plants previously documented in published literature. Results: One hundred eighteen vernacular names were collected, corresponding to approximately 110 plants, including one algae. Of these, 95 were identified at the species level and 39 (41%) had not been previously cited in Saudi Arabian medicinal plant literature. Almost one half of the plants cited are food and flavouring plants. Meccan women interviewed learn about medicinal plants from their social network, mass media and written sources, and combine biomedical and medicinal plant health care. However, younger women more often prefer biomedical resources and learn from written sources and mass media. Conclusions: The fairly small number of interviews conducted in this study was sufficient to reveal the singular body of medicinal plant knowledge held by women in Mecca and applied to treat common ailments. Plant availability in local shops and markets and inclusion in religious texts seem to shape the botanical diversity used by the Meccan women interviewed, and the use of foods and spices medicinally could be a global feature of urban ethnobotany. Ethnobotanical knowledge among women in Islamic communities may be changing due to access to mass media and biomedicine. We recognise the lack of documentation of the diversity of medicinal plant knowledge in the Arabian Peninsula and an opportunity to better understand gendered urban and rural knowledge

Plants used during pregnancy, childbirth and postpartum healthcare in Lao PDR: A comparative study of the Brou, Saek and Kry ethnic groups

<p>Abstract</p> <p>Background</p> <p>In many Southeast Asian cultures the activities and diet during the postpartum period are culturally dictated and a period of confinement is observed. Plants play an important role in recovery during the postpartum period in diet, traditional medicine, steam bath and mother roasting (where mother and child placed on a bed above a brazier with charcoal embers on which aromatic plants are laid). This research focuses on the use of plants during pregnancy, parturition, postpartum recovery and infant healthcare among three ethnic groups, the Brou, Saek and Kry. It aims to identify culturally important traditions that may facilitate implementation of culturally appropriate healthcare.</p> <p>Methods</p> <p>Data were collected in 10 different villages in Khammouane province, Lao PDR, through group and individual interviews with women by female interviewers.</p> <p>Results</p> <p>A total of 55 different plant species are used in women's healthcare, of which over 90% are used in postpartum recovery. Consensus Analysis rejects the hypothesis that the three ethnic groups belong to a single culture for postpartum plant use, and multidimensional scaling reveals non-overlapping clusters per ethnic group.</p> <p>Conclusion</p> <p>Medicinal plant use is common among the Brou, Saek and Kry to facilitate childbirth, alleviate menstruation problems, assist recovery after miscarriage, mitigate postpartum haemorrhage, aid postpartum recovery, and for use in infant care. The wealth of novel insights into plant use and preparation will help to understand culturally important practices such as confinement, dietary restrictions, mother roasting and herbal steam baths and their incorporation into modern healthcare.</p

Ethnobotany in the Nepal Himalaya

<p>Abstract</p> <p>Background</p> <p>Indigenous knowledge has become recognized worldwide not only because of its intrinsic value but also because it has a potential instrumental value to science and conservation. In Nepal, the indigenous knowledge of useful and medicinal plants has roots in the remote past.</p> <p>Methods</p> <p>The present study reviews the indigenous knowledge and use of plant resources of the Nepal Himalayas along the altitudinal and longitudinal gradient. A total of 264 studies focusing on ethnobotany, ethnomedicine and diversity of medicinal and aromatic plants, carried out between 1979 and 2006 were consulted for the present analysis. In order to cross check and verify the data, seven districts of west Nepal were visited in four field campaigns.</p> <p>Results</p> <p>In contrast to an average of 21–28% ethnobotanically/ethnomedicinally important plants reported for Nepal, the present study found that up to about 55% of the flora of the study region had medicinal value. This indicates a vast amount of undocumented knowledge about important plant species that needs to be explored and documented. The richness of medicinal plants decreased with increasing altitude but the percentage of plants used as medicine steadily increased with increasing altitude. This was due to preferences given to herbal remedies in high altitude areas and a combination of having no alternative choices, poverty and trust in the effectiveness of folklore herbal remedies.</p> <p>Conclusion</p> <p>Indigenous knowledge systems are culturally valued and scientifically important. Strengthening the wise use and conservation of indigenous knowledge of useful plants may benefit and improve the living standard of poor people.</p

Condensing life substances within the house: the rice-boiling Shuhi of Southwest China

The Shuhi of Muli County, Sichuan Province, are one of multiple ethnic groups inhabiting the river gorges of the Qinghai-Gansu-Sichuan corridor between the Tibetan plateau and the Chinese lowlands. The Shuhi have grown paddy rice since times immemorial at an unusually high altitude (ca. 2300m above sea level). This article aims to explain this conundrum not merely through the ecology (as is common among Tibetan area specialists), but by researching the cultivation and consumption of rice as a historically-evolved cultural practice. According to a recently formulated agro-archaeological hypothesis regarding the macro-region of Eurasia, it is possible to identify two supra-regional culture complexes distinguished by their respective culinary technologies: rice-boiling versus wheat-grinding-and-baking. The hypothesis posits that the fault line between the two supra-regional cultural complexes is precisely along this river gorges corridor. In this article we provide support for this hypothesis arguing that Shuhi ritual and kinship practices have much affinity with those of other rice-boiling peoples in Southeast Asia, whereas certain of their current religious practices are shared with the wheat-grinding Tibetans

The Shuhi house between reformist China and revivalist Tibet

The Shuhi of Muli County, Sichuan province, inhabit the Tibetan-Chinese borderlands. In this paper, we focus on Shuhi kinship practices that accord the house the importance it appears to have for the Shuhi themselves. We demonstrate that the Shuhi engage in kinship practices that are ‘hearth-oriented’ (Hsu 1998b) in a dynamic process affected by the current political economic changes in reformist China and religious revivalism in Tibet. The ‘hearth-oriented’ kinship practices we discuss include issues of who among the offspring continues to live in the house of their parents, how places of worship in a house are oriented in relation to the physical environment and the divine landscape, and how practices regarding the naming of houses are changing from deictics of place to lineage and family names. Based on empirical data, gathered between 1996-2011, we show that there are significant differences in all practices, which reflect a Tibetan-Chinese gradient along the north-south axis of Shuhi settlements, but there are also striking continuities