Journal of Tropical Ethnobiology
The journal publishes critical reviews, original research papers, short communications, notes and comments covering all aspects of ethnobiology. Journal of Tropical Ethnobiology readership is as wide and diverse as ethnobiology itself, with readers spanning from both the natural and social sciences. Not surprisingly, a glance at the papers published in the Journal reveals the depth and breadth of topics, extending from studies in archaeology and the origins of agriculture, to folk classification systems, to food composition, plants, birds, mammals, fungi and everything in between. Research areas published in Journal of Tropical Ethnobiology include but are not limited to neo- and paleo-ethnobiology, zooarchaeology, ethnobotany, ethnozoology, ethnopharmacology, ethnoecology, linguistic ethnobiology, human paleoecology, and many other related fields of study within anthropology and biology, such as taxonomy, conservation biology, ethnography, political ecology, and cognitive and cultural anthropology. Journal of Tropical Ethnobiology does not limit itself to a single perspective, approach or discipline, but seeks to represent the full spectrum and wide diversity of the field of ethnobiology, including cognitive, symbolic, linguistic, ecological, and economic aspects of human interactions with our living world. Articles that significantly advance ethnobiological theory and/or methodology are particularly welcome, as well as studies bridging across disciplines and knowledge systems. Journal of Tropical Ethnobiology does not publish uncontextualized data such as species lists; appropriate submissions must elaborate on the ethnobiological context of findings.
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<![CDATA[The Making of a Montane Taro Garden ]]>
<![CDATA[Manuel Boissière]]>
<![CDATA[ Journal of Tropical Ethnobiology Vol. 4 No. 1 (2021): January 2021 ]]>
Publisher : <![CDATA[The Ethnobiological Society of Indonesia ]]>
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DOI: 10.46359/jte.v4i1.44
<![CDATA[Taro (Colocasia esculenta) is an essential crop in Papua New Guinea, especially in the highlands where taro grows at high altitudes (above 2,000 m) and sweet potato is absent. Taro and its cultivation are part of the collective memory of the Oksapmin society, in Sandaun province. The creation, maintenance, and harvest of a taro garden follow elaborate techniques and rules, the knowledge of which is not universal among villagers. This article describes the making of a taro garden by Oksapmin cultivators. The process is divided into two parts: activities related to the “mother garden”, where cuttings for the garden-to-be must be harvested, along with activities and techniques involved in preparing the new taro garden. The author discusses the significance of taro gardens in Oksapmin society.]]>
<![CDATA[Beliefs in the Dietary Benefits of Water Monitor, Varanus salvator Meat in Western Java, Indonesia ]]>
<![CDATA[Evy Ayu Arida]]>;
<![CDATA[Elika Boscha]]>;
<![CDATA[Muhammad Alif Fauzi]]>;
<![CDATA[Ari Ardiantoro]]>;
<![CDATA[Noor Laina Maireda]]>
<![CDATA[ Journal of Tropical Ethnobiology Vol. 4 No. 1 (2021): January 2021 ]]>
Publisher : <![CDATA[The Ethnobiological Society of Indonesia ]]>
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DOI: 10.46359/jte.v4i1.53
<![CDATA[Local knowledge on the benefits of wild meat is probably the motivation behind consumption of such unusual source of protein. Various tribes in Indonesia are known to include wild meat of monitor lizards, Varanus spp. in their diet for several reasons including health benefits. Water monitor, Varanus salvator, is widely distributed across the Indonesian Archipelago and commonly found even in degraded habitats. Meat and internal organs of this species are commonly known to be consumed in Indonesia by at least three ethnics, i.e. Batak on Sumatra, Dayak on Kalimantan, and Minahasa on Sulawesi islands. We aim to investigate consumption of water monitor meat in a few communities in the western part of Java, where there is likely a custom albeit benign. Previous observations in the province of West Java showed consumption of a smaller scope in Sundanese communities, where religious background is of a restriction. Consumption of water monitor meat all over on Java seemed to be infrequent, yet also prevailing at a level of small business. In the western part of Java, consumption and sales seemed to be dominant in the northern areas, but mostly in Jakarta than in the regencies of West Java province. Direct observations and casual interviews with a few associates in West Java revealed a long-term practice in Cibinong. Besides its gastronomic benefit, meat of water monitor is believed as health tonic for men and a therapeutic method to treat skin diseases.]]>
<![CDATA[Medicinal Plant Diversity in the Market of Cibinong and Ciluar, Bogor ]]>
<![CDATA[Siti Susiarti]]>;
<![CDATA[Nissa Arifa]]>;
<![CDATA[Elis Napisatunnaqiah]]>
<![CDATA[ Journal of Tropical Ethnobiology Vol. 4 No. 1 (2021): January 2021 ]]>
Publisher : <![CDATA[The Ethnobiological Society of Indonesia ]]>
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DOI: 10.46359/jte.v4i1.56
<![CDATA[The pattern for documenting plants in various regions is a form of understanding theimportance of plant resources in society. Plant resources are a natural asset that used asmedicine, for example for the communities around Cibinong Market and Ciluar Market,Bogor. The purpose of this study was documenting species of plants, parts used andprocessing methods for medicinal plants. The used method was data collection and directobservation at Cibinong Market and Ciluar Market. Interviews were conducted directly withtraders of vegetables, spices and potpourri. The data from the observations showed 43 speciesof plants are used as medicine with an knowledge from generation to generation.]]>
<![CDATA[An Ethnobotanical Study on the Farming System of the Makian Ethnic Group in Halmahera Island, North Maluku ]]>
<![CDATA[Muhamad Nikmatullah]]>;
<![CDATA[Mulyati Rahayu]]>;
<![CDATA[Siti Susiarti]]>;
<![CDATA[Marwan Setiawan]]>;
<![CDATA[Ida Farida Hasanah]]>
<![CDATA[ Journal of Tropical Ethnobiology Vol. 4 No. 1 (2021): January 2021 ]]>
Publisher : <![CDATA[The Ethnobiological Society of Indonesia ]]>
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DOI: 10.46359/jte.v4i1.91
<![CDATA[Farming is an activity carried out by humans to utilize biological resources, especially for producing food. Bale Village, Oba District, Tidore, Halmahera Island, North Maluku is inhabited by the Makian ethnic group, originating from Makian Island. They are local transmigrants. In this study, researchers conducted direct observation and interviews with key informants who had expertise and information in agriculture at the research location. The results showed that the farming is carried out in yards (kintal) and fields (doba). The agricultural pattern implemented by the Makian people is still traditional. They still use simple technology. Coconut, nutmeg, cocoa, and coffee are the Makian people’s main commodities. The local wisdom that is still practiced by them is planting and harvesting their agricultural products according to the customs of their ancestors. They also do not sell their agricultural land to outsiders.]]>
<![CDATA[An Ethnobotanical Study of Tongkat Ali (Eurycoma longifolia Jack) on Malay Ethnic Group in Tanjung Balai, Karimun, Riau Islands ]]>
<![CDATA[Wardah Wardah]]>;
<![CDATA[Marwan Setiawan]]>
<![CDATA[ Journal of Tropical Ethnobiology Vol. 4 No. 1 (2021): January 2021 ]]>
Publisher : <![CDATA[The Ethnobiological Society of Indonesia ]]>
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DOI: 10.46359/jte.v4i1.92
<![CDATA[Tongkat ali (Eurycoma longifolia Jack) is one of the tropical forest plants in Indonesia, which is utilized as a raw material in the manufacture of various modern and traditional medicines. However, information regarding the potential and conservation of this plant in indigenous communities in Karimun, Riau Islands has not been well-documented. Therefore, researchers conducted a study in Pongkar Village and Karimun Anak, Tabing, Riau Islands concerning the potential and conservation of tongkat ali for the lives of the people in these research locations. Data were collected through an ethnobotanical approach and interviews with selected respondents, traditional healers, village heads, the representative from Karimun Forestry Conservation Office, and local people who utilize this plant in their daily lives. The results showed that the local community utilized tongkat ali (Eurycoma longifolia Jack) as medicinal ingredients to treat fever caused by malaria, to increase stamina, and to be an alternative source to increase the family’s income. In addition, efforts to conduct in-situ and ex-situ conservation supported by the community, indigenous communities, and government agencies are highly needed so that its utilization can be carried out sustainably.]]>
<![CDATA[Forests and the Malays: Historical Perspective on the Forest Management in Sumatera (Indonesia) ]]>
<![CDATA[Mohammad Fathi Royyani]]>;
<![CDATA[Ary Prihardhyanto Keim]]>;
<![CDATA[Ida Farida Hasanah]]>;
<![CDATA[Wawan Sujarwo]]>
<![CDATA[ Journal of Tropical Ethnobiology Vol. 4 No. 1 (2021): January 2021 ]]>
Publisher : <![CDATA[The Ethnobiological Society of Indonesia ]]>
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DOI: 10.46359/jte.v4i1.94
<![CDATA[The study figured out dynamic interactions between forests and the Malays in Sumatera (i.e. Riau Province), Indonesia. The interactions observed in this study indicate that in many cases human activities resulted in a direct impact on forest degradation, but at the same time some people have fought to protect the forests. This study also revealed that the forest is undeniable natural resources. Even though the forest is susceptible to human activities because it can easily be explored. History had shown from colonial to independence that forest is an important resource to contribute to state foreign exchange, due to business permit issued by the government for companies to manage natural forests. Somehow, that policy impacted on forest degradation quickly. In every period, the pressure to protect forests is always accompanied by the state’s policy. The interactions between humans and forests are mostly affected by external factors, including trading natural resources for economic interest.]]>
