Environmental history

From Wikipedia, the free encyclopedia

The city of Machu Picchu was constructed c. 1450 AD, at the height of the Inca Empire. It has commanding views down two valleys and a nearly impassable mountain at its back. There is an ample supply of spring water and enough land for a plentiful food supply. The hillsides leading to it have been terraced to provide farmland for crops, reduce soil erosion, protect against landslides, and create steep slopes to discourage potential invaders.

Environmental history is the study of human interaction with the natural world over time, emphasising the active role nature plays in influencing human affairs and vice versa. 

Environmental history emerged in the United States out of the environmental movement of the 1960s and 1970s, and much of its impetus still stems from present-day global environmental concerns. The field was founded on conservation issues but has broadened in scope to include more general social and scientific history and may deal with cities, population or sustainable development. As all history occurs in the natural world, environmental history tends to focus on particular time-scales, geographic regions, or key themes. It is also a strongly multidisciplinary subject that draws widely on both the humanities and natural science. 

The subject matter of environmental history can be divided into three main components. The first, nature itself and its change over time, includes the physical impact of humans on the Earth's land, water, atmosphere and biosphere. The second category, how humans use nature, includes the environmental consequences of increasing population, more effective technology and changing patterns of production and consumption. Other key themes are the transition from nomadic hunter-gatherer communities to settled agriculture in the neolithic revolution, the effects of colonial expansion and settlements, and the environmental and human consequences of the industrial and technological revolutions. Finally, environmental historians study how people think about nature - the way attitudes, beliefs and values influence interaction with nature, especially in the form of myths, religion and science.

Origin of name and early works

In 1967 Roderick Nash published "Wilderness and the American Mind", a work that has become a classic text of early environmental history. In an address to the Organization of American Historians in 1969 (published in 1970) Nash used the expression "environmental history", although 1972 is generally taken as the date when the term was first coined. The 1959 book by Samuel P. Hays, Conservation and the Gospel of Efficiency: The Progressive Conservation Movement, 1890-1920, while being a major contribution to American political history, is now also regarded as a founding document in the field of environmental history. Hays is Professor Emeritus of History at the University of Pittsburgh.

Historiography

Brief overviews of the historiography of environmental history have been given by J. R. McNeill, Richard White, and J. Donald Hughes. In 2014 Oxford University Press published a volume of 25 essays called The Oxford Handbook of Environmental History.

Definition

There is no universally accepted definition of environmental history. In general terms it is a history that tries to explain why our environment is like it is and how humanity has influenced its current condition, as well as commenting on the problems and opportunities of tomorrow. Donald Worster's widely quoted 1988 definition states that environmental history is the "interaction between human cultures and the environment in the past".

In 2001, J. Donald Hughes defined the subject as the “study of human relationships through time with the natural communities of which they are a part in order to explain the processes of change that affect that relationship”. and, in 2006, as "history that seeks understanding of human beings as they have lived, worked and thought in relationship to the rest of nature through the changes brought by time". "As a method, environmental history is the use of ecological analysis as a means of understanding human history...an account of changes in human societies as they relate to changes in the natural environment”. Environmental historians are also interested in "what people think about nature, and how they have expressed those ideas in folk religions, popular culture, literature and art”. In 2003, J. R. McNeill defined it as "the history of the mutual relations between humankind and the rest of nature".

Subject matter

Traditional historical analysis has over time extended its range of study from the activities and influence of a few significant people to a much broader social, political, economic, and cultural analysis. Environmental history further broadens the subject matter of conventional history. In 1988, Donald Worster stated that environmental history “attempts to make history more inclusive in its narratives” by examining the “role and place of nature in human life”, and in 1993, that “Environmental history explores the ways in which the biophysical world has influenced the course of human history and the ways in which people have thought about and tried to transform their surroundings”. The interdependency of human and environmental factors in the creation of landscapes is expressed through the notion of the cultural landscape. Worster also questioned the scope of the discipline, asking: "We study humans and nature; therefore can anything human or natural be outside our enquiry?"

 

Environmental history is generally treated as a subfield of history. But some environmental historians challenge this assumption, arguing that while traditional history is human history – the story of people and their institutions, "humans cannot place themselves outside the principles of nature". In this sense, they argue that environmental history is a version of human history within a larger context, one less dependent on anthropocentrism (even though anthropogenic change is at the center of its narrative).

Dimensions

General view of Funkville in 1864, Oil Creek, Pennsylvania, USA

 

J. Donald Hughes responded to the view that environmental history is "light on theory" or lacking theoretical structure by viewing the subject through the lens of three "dimensions": nature and culture, history and science, and scale. This advances beyond Worster's recognition of three broad clusters of issues to be addressed by environmental historians although both historians recognize that the emphasis of their categories might vary according to the particular study as, clearly, some studies will concentrate more on society and human affairs and others more on the environment.

Themes

Several themes are used to express these historical dimensions. A more traditional historical approach is to analyse the transformation of the globe’s ecology through themes like the separation of man from nature during the neolithic revolution, imperialism and colonial expansion, exploration, agricultural change, the effects of the industrial and technological revolution, and urban expansion. More environmental topics include human impact through influences on forestry, fire, climate change, sustainability and so on. According to Paul Warde, “the increasingly sophisticated history of colonization and migration can take on an environmental aspect, tracing the pathways of ideas and species around the globe and indeed is bringing about an increased use of such analogies and ‘colonial’ understandings of processes within European history.” The importance of the colonial enterprise in Africa, the Caribbean and Indian Ocean has been detailed by Richard Grove. Much of the literature consists of case-studies targeted at the global, national and local levels.

Scale

Although environmental history can cover billions of years of history over the whole Earth, it can equally concern itself with local scales and brief time periods. Many environmental historians are occupied with local, regional and national histories. Some historians link their subject exclusively to the span of human history – "every time period in human history" while others include the period before human presence on Earth as a legitimate part of the discipline. Ian Simmons's Environmental History of Great Britain covers a period of about 10,000 years. There is a tendency to difference in time scales between natural and social phenomena: the causes of environmental change that stretch back in time may be dealt with socially over a comparatively brief period.

Although at all times environmental influences have extended beyond particular geographic regions and cultures, during the 20th and early 21st centuries anthropogenic environmental change has assumed global proportions, most prominently with climate change but also as a result of settlement, the spread of disease and the globalization of world trade.

History

Nature preservationist John Muir with U.S. President Theodore Roosevelt (left) on Glacier Point in Yosemite National Park

The questions of environmental history date back to antiquity, including  Hippocrates, the father of medicine, who asserted that different cultures and human temperaments could be related to the surroundings in which peoples lived in Airs, Waters, Places. Scholars as varied as Ibn Khaldun and Montesquieu found climate to be a key determinant of human behavior. During the Enlightenment, there was a rising awareness of the environment and scientists addressed themes of sustainability via natural history and medicine. However, the origins of the subject in its present form are generally traced to the 20th century. 

In 1929 a group of French historians founded the journal Annales, in many ways a forerunner of modern environmental history since it took as its subject matter the reciprocal global influences of the environment and human society. The idea of the impact of the physical environment on civilizations was espoused by this Annales School to describe the long term developments that shape human history by focusing away from political and intellectual history, toward agriculture, demography, and geography. Emmanuel Le Roy Ladurie, a pupil of the Annales School, was the first to really embrace, in the 1950s, environmental history in a more contemporary form. One of the most influential members of the Annales School was Lucien Febvre (1878–1956), whose book A Geographical Introduction to History is now a classic in the field. 

The most influential empirical and theoretical work in the subject has been done in the United States where teaching programs first emerged and a generation of trained environmental historians is now active. In the United States environmental history as an independent field of study emerged in the general cultural reassessment and reform of the 1960s and 1970s along with environmentalism, "conservation history", and a gathering awareness of the global scale of some environmental issues. This was in large part a reaction to the way nature was represented in history at the time, which “portrayed the advance of culture and technology as releasing humans from dependence on the natural world and providing them with the means to manage it [and] celebrated human mastery over other forms of life and the natural environment, and expected technological improvement and economic growth to accelerate”. Environmental historians intended to develop a post-colonial historiography that was "more inclusive in its narratives".

Moral and political inspiration

Moral and political inspiration to environmental historians has come from American writers and activists such as Henry Thoreau, John Muir, Aldo Leopold, and Rachel Carson. Environmental history "frequently promoted a moral and political agenda although it steadily became a more scholarly enterprise". Early attempts to define the field were made in the United States by Roderick Nash in “The State of Environmental History” and in other works by frontier historians Frederick Jackson Turner, James Malin, and Walter Prescott Webb, who analyzed the process of settlement. Their work was expanded by a second generation of more specialized environmental historians such as Alfred Crosby, Samuel P. Hays, Donald Worster, William Cronon, Richard White, Carolyn Merchant, J. R. McNeill, Donald Hughes, and Chad Montrie in the United States and Paul Warde, Sverker Sorlin, Robert A. Lambert, T.C. Smout, and Peter Coates in Europe.

British Empire

Although environmental history was growing rapidly after 1970, it only reached historians of the British Empire in the 1990s. Gregory Barton argues that the concept of environmentalism emerged from forestry studies, and emphasizes the British imperial role in that research. He argues that imperial forestry movement in India around 1900 included government reservations, new methods of fire protection, and attention to revenue-producing forest management. The result eased the fight between romantic preservationists and laissez-faire businessmen, thus giving the compromise from which modern environmentalism emerged.

In recent years numerous scholars cited by James Beattie have examined the environmental impact of the Empire. Beinart and Hughes argue that the discovery and commercial or scientific use of new plants was an important concern in the 18th and 19th centuries. The efficient use of rivers through dams and irrigation projects was an expensive but important method of raising agricultural productivity. Searching for more efficient ways of using natural resources, the British moved flora, fauna and commodities around the world, sometimes resulting in ecological disruption and radical environmental change. Imperialism also stimulated more modern attitudes toward nature and subsidized botany and agricultural research. Scholars have used the British Empire to examine the utility of the new concept of eco-cultural networks as a lens for examining interconnected, wide-ranging social and environmental processes.

Current practice

Frontier historian Frederick Jackson Turner (1861–1932)

In the United States the American Society for Environmental History was founded in 1975 while the first institute devoted specifically to environmental history in Europe was established in 1991, based at the University of St. Andrews in Scotland. In 1986, the Dutch foundation for the history of environment and hygiene Net Werk was founded and publishes four newsletters per year. In the UK the White Horse Press in Cambridge has, since 1995, published the journal Environment and History which aims to bring scholars in the humanities and biological sciences closer together in constructing long and well-founded perspectives on present day environmental problems and a similar publication Tijdschrift voor Ecologische Geschiedenis (Journal for Environmental History) is a combined Flemish-Dutch initiative mainly dealing with topics in the Netherlands and Belgium although it also has an interest in European environmental history. Each issue contains abstracts in English, French and German. In 1999 the Journal was converted into a yearbook for environmental history. In Canada the Network in Canadian History and Environment facilitates the growth of environmental history through numerous workshops and a significant digital infrastructure including their website and podcast.

Communication between European nations is restricted by language difficulties. In April 1999 a meeting was held in Germany to overcome these problems and to co-ordinate environmental history in Europe. This meeting resulted in the creation of the European Society for Environmental History in 1999. Only two years after its establishment, ESEH held its first international conference in St. Andrews, Scotland. Around 120 scholars attended the meeting and 105 papers were presented on topics covering the whole spectrum of environmental history. The conference showed that environmental history is a viable and lively field in Europe and since then ESEH has expanded to over 400 members and continues to grow and attracted international conferences in 2003 and 2005. In 1999 the Centre for Environmental History was established at the University of Stirling. Some history departments at European universities are now offering introductory courses in environmental history and postgraduate courses in Environmental history have been established at the Universities of Nottingham, Stirling and Dundee and more recently a Graduierten Kolleg was created at the University of Göttingen in Germany. In 2009, the Rachel Carson Center for Environment and Society (RCC), an international, interdisciplinary center for research and education in the environmental humanities and social sciences, was founded as a joint initiative of Munich's Ludwig-Maximilians-Universität and the Deutsches Museum, with the generous support of the German Federal Ministry of Education and Research. The Environment & Society Portal (environmentandsociety.org) is the Rachel Carson Center's open access digital archive and publication platform.

Related disciplines

The 77 km long Panama Canal, opened in 1914, connects the Caribbean Sea to the Pacific Ocean, replacing a long and treacherous shipping route passing via the Drake Passage and Cape Horn at the tip of South America. Construction was plagued by problems, including disease (particularly malaria and yellow fever) and landslides. By the time the canal was completed, a total of 27,500 French and American workmen are estimated to have died.

 

Environmental history prides itself in bridging the gap between the arts and natural sciences although to date the scales weigh on the side of science. A definitive list of related subjects would be lengthy indeed and singling out those for special mention a difficult task. However, those frequently quoted include, historical geography, the history and philosophy of science, history of technology and climate science. On the biological side there is, above all, ecology and historical ecology, but also forestry and especially forest history, archaeology and anthropology. When the subject engages in environmental advocacy it has much in common with environmentalism. 

With increasing globalization and the impact of global trade on resource distribution, concern over never-ending economic growth and the many human inequities environmental history is now gaining allies in the fields of ecological and environmental economics.

Engagement with sociological thinkers and the humanities is limited but cannot be ignored through the beliefs and ideas that guide human action. This has been seen as the reason for a perceived lack of support from traditional historians.

Issues

The subject has a number of areas of lively debate. These include discussion concerning: what subject matter is most appropriate; whether environmental advocacy can detract from scholarly objectivity; standards of professionalism in a subject where much outstanding work has been done by non-historians; the relative contribution of nature and humans in determining the passage of history; the degree of connection with, and acceptance by, other disciplines - but especially mainstream history. For Paul Warde the sheer scale, scope and diffuseness of the environmental history endeavour calls for an analytical toolkit "a range of common issues and questions to push forward collectively" and a "core problem". He sees a lack of "human agency" in its texts and suggest it be written more to act: as a source of information for environmental scientists; incorporation of the notion of risk; a closer analysis of what it is we mean by "environment"; confronting the way environmental history is at odds with the humanities because it emphasises the division between "materialist, and cultural or constructivist explanations for human behaviour".

Global sustainability

Achieving sustainability will enable the Earth to continue supporting human life as we know it. Blue Marble NASA composite images: 2001 (left), 2002 (right)

Many of the themes of environmental history inevitably examine the circumstances that produced the environmental problems of the present day, a litany of themes that challenge global sustainability including: population, consumerism and materialism, climate change, waste disposal, deforestation and loss of wilderness, industrial agriculture, species extinction, depletion of natural resources, invasive organisms and urban development. The simple message of sustainable use of renewable resources is frequently repeated and early as 1864 George Perkins Marsh was pointing out that the changes we make in the environment may later reduce the environments usefulness to humans so any changes should be made with great care - what we would nowadays call enlightened self-interest. Richard Grove has pointed out that "States will act to prevent environmental degradation only when their economic interests are threatened".

Advocacy

It is not clear whether environmental history should promote a moral or political agenda. The strong emotions raised by environmentalism, conservation and sustainability can interfere with historical objectivity: polemical tracts and strong advocacy can compromise objectivity and professionalism. Engagement with the political process certainly has its academic perils although accuracy and commitment to the historical method is not necessarily threatened by environmental involvement: environmental historians have a reasonable expectation that their work will inform policy-makers.

A recent historiographical shift has placed an increased emphasis on inequality as an element of environmental history. Imbalances of power in resources, industry, and politics have resulted in the burden of industrial pollution being shifted to less powerful populations in both the geographic and social spheres. An critical examination of the traditional environmentalist movement from this historical perspective notes the ways in which early advocates of environmentalism sought the aesthetic preservation of middle-class spaces and sheltered their own communities from the worst effects of air and water pollution, while neglecting the plight of the less privileged. 

Communities with less economic and sociopolitical power often lack the resources to get involved in environmental advocacy. Environmental history increasingly highlights the ways in which the middle-class environmental movement has fallen short and left behind entire communities. Interdisciplinary research now understands historic inequality as a lens through which to predict future social developments in the environmental sphere, particularly with regard to climate change. The United Nations Department of Economic and Social Affairs cautions that a warming planet will exacerbate environmental and other inequalities, particularly with regard to: "(a) increase in the exposure of the disadvantaged groups to the adverse effects of climate change; (b) increase in their susceptibility to damage caused by climate change; and (c) decrease in their ability to cope and recover from the damage suffered." As an interdisciplinary field that encompasses a new understanding of social justice dynamics in a rapidly changing global climate, environmental history is inherently advocative.

Declensionist narratives

Narratives of environmental history tend to be declensionist, that is, accounts of progressive decline under human activity.

Presentism and culpability

Under the accusation of "presentism" it is sometimes claimed that, with its genesis in the late 20th century environmentalism and conservation issues, environmental history is simply a reaction to contemporary problems, an "attempt to read late twentieth century developments and concerns back into past historical periods in which they were not operative, and certainly not conscious to human participants during those times". This is strongly related to the idea of culpability. In environmental debate blame can always be apportioned, but it is more constructive for the future to understand the values and imperatives of the period under discussion so that causes are determined and the context explained.

Environmental determinism

Ploughing farmer in ancient Egypt. Mural in the burial chamber of artisan Sennedjem c. 1200 BCE

For some environmental historians "the general conditions of the environment, the scale and arrangement of land and sea, the availability of resources, and the presence or absence of animals available for domestication, and associated organisms and disease vectors, that makes the development of human cultures possible and even predispose the direction of their development" and that "history is inevitably guided by forces that are not of human origin or subject to human choice". This approach has been attributed to American environmental historians Webb and Turner and, more recently to Jared Diamond in his book Guns, Germs, and Steel, where the presence or absence of disease vectors and resources such as plants and animals that are amenable to domestication that may not only stimulate the development of human culture but even determine, to some extent, the direction of that development. The claim that the path of history has been forged by environmental rather than cultural forces is referred to as environmental determinism while, at the other extreme, is what may be called cultural determinism. An example of cultural determinism would be the view that human influence is so pervasive that the idea of pristine nature has little validity - that there is no way of relating to nature without culture.

Methodology

Recording historical events

Useful guidance on the process of doing environmental history has been given by Donald Worster, Carolyn Merchant, William Cronon and Ian Simmons. Worster's three core subject areas (the environment itself, human impacts on the environment, and human thought about the environment) are generally taken as a starting point for the student as they encompass many of the different skills required. The tools are those of both history and science with a requirement for fluency in the language of natural science and especially ecology. In fact methodologies and insights from a range of physical and social sciences is required, there seeming to be universal agreement that environmental history is indeed a multidisciplinary subject.

Future

Old and new human uses of the atmosphere

Environmental history, like all historical studies, shares the hope that through an examination of past events it may be possible to forge a more considered future. In particular a greater depth of historical knowledge can inform environmental controversies and guide policy decisions.

The subject continues to provide new perspectives, offering cooperation between scholars with different disciplinary backgrounds and providing an improved historical context to resource and environmental problems. There seems little doubt that, with increasing concern for our environmental future, environmental history will continue along the path of environmental advocacy from which it originated as “human impact on the living systems of the planet bring us no closer to utopia, but instead to a crisis of survival” with key themes being population growth, climate change, conflict over environmental policy at different levels of human organization, extinction, biological invasions, the environmental consequences of technology especially biotechnology, the reduced supply of resources - most notably energy, materials and water. Hughes comments that environmental historians “will find themselves increasingly challenged by the need to explain the background of the world market economy and its effects on the global environment. Supranational instrumentalities threaten to overpower conservation in a drive for what is called sustainable development, but which in fact envisions no limits to economic growth”. Hughes also notes that "environmental history is notably absent from nations that most adamantly reject US, or Western influences".

Michael Bess sees the world increasingly permeated by potent technologies in a process he calls “artificialization” which has been accelerating since the 1700s, but at a greatly accelerated rate after 1945. Over the next fifty years, this transformative process stands a good chance of turning our physical world, and our society, upside-down. Environmental historians can “play a vital role in helping humankind to understand the gale-force of artifice that we have unleashed on our planet and on ourselves”.

Against this background “environmental history can give an essential perspective, offering knowledge of the historical process that led to the present situation, give examples of past problems and solutions, and an analysis of the historical forces that must be dealt with” or, as expressed by William Cronon, "The viability and success of new human modes of existing within the constraints of the environment and its resources requires both an understanding of the past and an articulation of a new ethic for the future."

Cultural ecology

From Wikipedia, the free encyclopedia

Cultural ecology is the study of human adaptations to social and physical environments. Human adaptation refers to both biological and cultural processes that enable a population to survive and reproduce within a given or changing environment. This may be carried out diachronically (examining entities that existed in different epochs), or synchronically (examining a present system and its components). The central argument is that the natural environment, in small scale or subsistence societies dependent in part upon it, is a major contributor to social organization and other human institutions. In the academic realm, when combined with study of political economy, the study of economies as polities, it becomes political ecology, another academic subfield. It also helps interrogate historical events like the Easter Island Syndrome.

History

Anthropologist Julian Steward (1902-1972) coined the term, envisioning cultural ecology as a methodology for understanding how humans adapt to such a wide variety of environments. In his Theory of Culture Change: The Methodology of Multilinear Evolution (1955), cultural ecology represents the "ways in which culture change is induced by adaptation to the environment." A key point is that any particular human adaptation is in part historically inherited and involves the technologies, practices, and knowledge that allow people to live in an environment. This means that while the environment influences the character of human adaptation, it does not determine it. In this way, Steward wisely separated the vagaries of the environment from the inner workings of a culture that occupied a given environment. Viewed over the long term, this means that environment and culture are on more or less separate evolutionary tracks and that the ability of one to influence the other is dependent on how each is structured. It is this assertion - that the physical and biological environment affects culture - that has proved controversial, because it implies an element of environmental determinism over human actions, which some social scientists find problematic, particularly those writing from a Marxist perspective. Cultural ecology recognizes that ecological locale plays a significant role in shaping the cultures of a region.

Steward's method was to:

• Document the technologies and methods used to exploit the environment to get a living from it.
• Look at patterns of human behavior/culture associated with using the environment.
• Assess how much these patterns of behavior influenced other aspects of culture (e.g., how, in a drought-prone region, great concern over rainfall patterns meant this became central to everyday life, and led to the development of a religious belief system in which rainfall and water figured very strongly. This belief system may not appear in a society where good rainfall for crops can be taken for granted, or where irrigation was practiced).

Steward's concept of cultural ecology became widespread among anthropologists and archaeologists of the mid-20th century, though they would later be critiqued for their environmental determinism. Cultural ecology was one of the central tenets and driving factors in the development of processual archaeology in the 1960s, as archaeologists understood cultural change through the framework of technology and its effects on environmental adaptation.

In anthropology

Cultural ecology as developed by Steward is a major subdiscipline of anthropology. It derives from the work of Franz Boas and has branched out to cover a number of aspects of human society, in particular the distribution of wealth and power in a society, and how that affects such behaviour as hoarding or gifting (e.g. the tradition of the potlatch on the Northwest North American coast).

As transdisciplinary project

One 2000s-era conception of cultural ecology is as a general theory that regards ecology as a paradigm not only for the natural and human sciences, but for cultural studies as well. In his Die Ökologie des Wissens (The Ecology of Knowledge), Peter Finke explains that this theory brings together the various cultures of knowledge that have evolved in history, and that have been separated into more and more specialized disciplines and subdisciplines in the evolution of modern science (Finke 2005). In this view, cultural ecology considers the sphere of human culture not as separate from but as interdependent with and transfused by ecological processes and natural energy cycles. At the same time, it recognizes the relative independence and self-reflexive dynamics of cultural processes. As the dependency of culture on nature, and the ineradicable presence of nature in culture, are gaining interdisciplinary attention, the difference between cultural evolution and natural evolution is increasingly acknowledged by cultural ecologists. Rather than genetic laws, information and communication have become major driving forces of cultural evolution (see Finke 2005, 2006). Thus, causal deterministic laws do not apply to culture in a strict sense, but there are nevertheless productive analogies that can be drawn between ecological and cultural processes. 

Gregory Bateson was the first to draw such analogies in his project of an Ecology of Mind (Bateson 1973), which was based on general principles of complex dynamic life processes, e.g. the concept of feedback loops, which he saw as operating both between the mind and the world and within the mind itself. Bateson thinks of the mind neither as an autonomous metaphysical force nor as a mere neurological function of the brain, but as a "dehierarchized concept of a mutual dependency between the (human) organism and its (natural) environment, subject and object, culture and nature", and thus as "a synonym for a cybernetic system of information circuits that are relevant for the survival of the species." (Gersdorf/ Mayer 2005: 9). 

Finke fuses these ideas with concepts from systems theory. He describes the various sections and subsystems of society as 'cultural ecosystems' with their own processes of production, consumption, and reduction of energy (physical as well as psychic energy). This also applies to the cultural ecosystems of art and of literature, which follow their own internal forces of selection and self-renewal, but also have an important function within the cultural system as a whole (see next section).

In literary studies

The interrelatedness between culture and nature has been a special focus of literary culture from its archaic beginnings in myth, ritual, and oral story-telling, in legends and fairy tales, in the genres of pastoral literature, nature poetry. Important texts in this tradition include the stories of mutual transformations between human and nonhuman life, most famously collected in Ovid’s Metamorphoses, which became a highly influential text throughout literary history and across different cultures. This attention to culture-nature interaction became especially prominent in the era of romanticism, but continues to be characteristic of literary stagings of human experience up to the present. 

The mutual opening and symbolic reconnection of culture and nature, mind and body, human and nonhuman life in a holistic and yet radically pluralistic way seems to be one significant mode in which literature functions and in which literary knowledge is produced. From this perspective, literature can itself be described as the symbolic medium of a particularly powerful form of "cultural ecology" (Zapf 2002). Literary texts have staged and explored, in ever new scenarios, the complex feedback relationship of prevailing cultural systems with the needs and manifestations of human and nonhuman "nature." From this paradoxical act of creative regression they have derived their specific power of innovation and cultural self-renewal. 

German ecocritic Hubert Zapf argues that literature draws its cognitive and creative potential from a threefold dynamics in its relationship to the larger cultural system: as a "cultural-critical metadiscourse," an "imaginative counterdiscourse," and a "reintegrative interdiscourse" (Zapf 2001, 2002). It is a textual form which breaks up ossified social structures and ideologies, symbolically empowers the marginalized, and reconnects what is culturally separated. In that way, literature counteracts economic, political or pragmatic forms of interpreting and instrumentalizing human life, and breaks up one-dimensional views of the world and the self, opening them up towards their repressed or excluded other. Literature is thus, on the one hand, a sensorium for what goes wrong in a society, for the biophobic, life-paralyzing implications of one-sided forms of consciousness and civilizational uniformity, and it is, on the other hand, a medium of constant cultural self-renewal, in which the neglected biophilic energies can find a symbolic space of expression and of (re-)integration into the larger ecology of cultural discourses. This approach has been applied and widened in volumes of essays by scholars from over the world (ed. Zapf 2008, 2016), as well as in a recent monograph (Zapf 2016).

In geography

In geography, cultural ecology developed in response to the "landscape morphology" approach of Carl O. Sauer. Sauer's school was criticized for being unscientific and later for holding a "reified" or "superorganic" conception of culture. Cultural ecology applied ideas from ecology and systems theory to understand the adaptation of humans to their environment. These cultural ecologists focused on flows of energy and materials, examining how beliefs and institutions in a culture regulated its interchanges with the natural ecology that surrounded it. In this perspective humans were as much a part of the ecology as any other organism. Important practitioners of this form of cultural ecology include Karl Butzer and David Stoddart. 

The second form of cultural ecology introduced decision theory from agricultural economics, particularly inspired by the works of Alexander Chayanov and Ester Boserup. These cultural ecologists were concerned with how human groups made decisions about how they use their natural environment. They were particularly concerned with the question of agricultural intensification, refining the competing models of Thomas Malthus and Boserup. Notable cultural ecologists in this second tradition include Harold Brookfield and Billie Lee Turner II. Starting in the 1980s, cultural ecology came under criticism from political ecology. Political ecologists charged that cultural ecology ignored the connections between the local-scale systems they studied and the global political economy. Today few geographers self-identify as cultural ecologists, but ideas from cultural ecology have been adopted and built on by political ecology, land change science, and sustainability science.

Conceptual views

Human species

Books about culture and ecology began to emerge in the 1950s and 1960s. One of the first to be published in the United Kingdom was The Human Species by a zoologist, Anthony Barnett. It came out in 1950-subtitled The biology of man but was about a much narrower subset of topics. It dealt with the cultural bearing of some outstanding areas of environmental knowledge about health and disease, food, the sizes and quality of human populations, and the diversity of human types and their abilities. Barnett's view was that his selected areas of information "....are all topics on which knowledge is not only desirable, but for a twentieth-century adult, necessary". He went on to point out some of the concepts underpinning human ecology towards the social problems facing his readers in the 1950s as well as the assertion that human nature cannot change, what this statement could mean, and whether it is true. The third chapter deals in more detail with some aspects of human genetics. 

Then come five chapters on the evolution of man, and the differences between groups of men (or "races") and between individual men and women today in relation to population growth (the topic of 'human diversity'). Finally, there is a series of chapters on various aspects of human populations (the topic of "life and death"). Like other animals man must, in order to survive, overcome the dangers of starvation and infection; at the same time he must be fertile. Four chapters therefore deal with food, disease and the growth and decline of human populations. 

Barnett anticipated that his personal scheme might be criticised on the grounds that it omits an account of those human characteristics, which distinguish humankind most clearly, and sharply from other animals. That is to say, the point might be expressed by saying that human behavior is ignored; or some might say that human psychology is left out, or that no account is taken of the human mind. He justified his limited view, not because little importance was attached to what was left out, but because the omitted topics were so important that each needed a book of similar size even for a summary account. In other words, the author was embedded in a world of academic specialists and therefore somewhat worried about taking a partial conceptual, and idiosyncratic view of the zoology of Homo sapiens.

Ecology

Moves to produce prescriptions for adjusting human culture to ecological realities were also afoot in North America. Paul Sears, in his 1957 Condon Lecture at the University of Oregon, titled "The Ecology of Man," he mandated "serious attention to the ecology of man" and demanded "its skillful application to human affairs." Sears was one of the few prominent ecologists to successfully write for popular audiences. Sears documents the mistakes American farmers made in creating conditions that led to the disastrous Dust Bowl. This book gave momentum to the soil conservation movement in the United States.

Impact on nature

During this same time was J.A. Lauwery's Man's Impact on Nature, which was part of a series on 'Interdependence in Nature' published in 1969. Both Russel's and Lauwerys' books were about cultural ecology, although not titled as such. People still had difficulty in escaping from their labels. Even Beginnings and Blunders, produced in 1970 by the polymath zoologist Lancelot Hogben, with the subtitle Before Science Began, clung to anthropology as a traditional reference point. However, its slant makes it clear that 'cultural ecology' would be a more apt title to cover his wide-ranging description of how early societies adapted to environment with tools, technologies and social groupings. In 1973 the physicist Jacob Bronowski produced The Ascent of Man, which summarized a magnificent thirteen part BBC television series about all the ways in which humans have molded the Earth and its future.

Changing the Earth

By the 1980s the human ecological-functional view had prevailed. It had become a conventional way to present scientific concepts in the ecological perspective of human animals dominating an overpopulated world, with the practical aim of producing a greener culture. This is exemplified by I. G. Simmons' book Changing the Face of the Earth, with its telling subtitle "Culture, Environment History" which was published in 1989. Simmons was a geographer, and his book was a tribute to the influence of W.L Thomas' edited collection, Man's role in 'Changing the Face of the Earth that came out in 1956. 

Simmons' book was one of many interdisciplinary culture/environment publications of the 1970s and 1980s, which triggered a crisis in geography with regards its subject matter, academic sub-divisions, and boundaries. This was resolved by officially adopting conceptual frameworks as an approach to facilitate the organisation of research and teaching that cuts cross old subject divisions. Cultural ecology is in fact a conceptual arena that has, over the past six decades allowed sociologists, physicists, zoologists and geographers to enter common intellectual ground from the sidelines of their specialist subjects.

21st Century

In the first decade of the 21st century, there are publications dealing with the ways in which humans can develop a more acceptable cultural relationship with the environment. An example is sacred ecology, a sub-topic of cultural ecology, produced by Fikret Berkes in 1999. It seeks lessons from traditional ways of life in Northern Canada to shape a new environmental perception for urban dwellers. This particular conceptualisation of people and environment comes from various cultural levels of local knowledge about species and place, resource management systems using local experience, social institutions with their rules and codes of behaviour, and a world view through religion, ethics and broadly defined belief systems. 

Despite the differences in information concepts, all of the publications carry the message that culture is a balancing act between the mindset devoted to the exploitation of natural resources and that, which conserves them. Perhaps the best model of cultural ecology in this context is, paradoxically, the mismatch of culture and ecology that have occurred when Europeans suppressed the age-old native methods of land use and have tried to settle European farming cultures on soils manifestly incapable of supporting them. There is a sacred ecology associated with environmental awareness, and the task of cultural ecology is to inspire urban dwellers to develop a more acceptable sustainable cultural relationship with the environment that supports them.

Educational framework

Herbalism

From Wikipedia, the free encyclopedia

Herbalism (also herbal medicine) is the study of botany and use of plants intended for medicinal purposes. Plants have been the basis for medical treatments through much of human history, and such traditional medicine is still widely practiced today. Modern medicine makes use of many plant-derived compounds as the basis for evidence-based pharmaceutical drugs. Although herbalism may apply modern standards of effectiveness testing to herbs and medicines derived from natural sources, few high-quality clinical trials and standards for purity or dosage exist. The scope of herbal medicine is sometimes extended to include fungal and bee products, as well as minerals, shells and certain animal parts. 

 

Herbal medicine may also refer to phytomedicine, phytotherapy, or paraherbalism, which are alternative and pseudoscientific practices of using unrefined plant or animal extracts as supposed medicines or health-promoting agents. Phytotherapy differs from plant-derived medicines in standard pharmacology because it does not isolate or standardize biologically active compounds, but rather relies on the false belief that preserving various substances from a given source with less processing is safer or more effective — for which there is no evidence. Herbal dietary supplements most often fall under the phytotherapy category.

History

Archaeological evidence indicates that the use of medicinal plants dates back to the Paleolithic age, approximately 60,000 years ago. Written evidence of herbal remedies dates back over 5,000 years to the Sumerians, who compiled lists of plants. Some ancient cultures wrote about plants and their medical uses in books called herbals. In ancient Egypt, herbs are mentioned in Egyptian medical papyri, depicted in tomb illustrations, or on rare occasions found in medical jars containing trace amounts of herbs. Among the oldest, lengthiest, and most important medical papyri of ancient Egypt, the Ebers Papyrus dates from about 1550 BC, and covers more than 700 compounds, mainly of plant origin. The earliest known Greek herbals came from Theophrastus of Eresos who, in the 4th century BC, wrote in Greek Historia Plantarum, from Diocles of Carystus who wrote during the 3rd century BC, and from Krateuas who wrote in the 1st century BC. Only a few fragments of these works have survived intact, but from what remains, scholars noted overlap with the Egyptian herbals. Seeds likely used for herbalism were found in archaeological sites of Bronze Age China dating from the Shang Dynasty (c. 1600–1046 BC). Over a hundred of the 224 compounds mentioned in the Huangdi Neijing, an early Chinese medical text, are herbs. Herbs also commonly featured in the traditional medicine of ancient India, where the principal treatment for diseases was diet. De Materia Medica, originally written in Greek by Pedanius Dioscorides (c. 40–90 AD) of Anazarbus, Cilicia, a Greek physician, pharmacologist and botanist, is one example of herbal writing which was used for 1500 years until the 1600s.

Modern herbal medicine

The World Health Organization (WHO) estimates that 80 percent of the population of some Asian and African countries presently use herbal medicine for some aspect of primary health care. Pharmaceuticals are prohibitively expensive for most of the world's population, half of whom lived on less than $2 U.S. per day in 2002. In comparison, herbal medicines can be grown from seed or gathered from nature for little or no cost. 

Many of the pharmaceuticals currently available to physicians have a long history of use as herbal remedies, including opium, aspirin, digitalis, and quinine. According to the World Health Organization, approximately 25% of modern drugs used in the United States have been derived from plants. At least 7,000 medical compounds in the modern pharmacopoeia are derived from plants. Among the 120 active compounds currently isolated from the higher plants and widely used in modern medicine today, 80% show a positive correlation between their modern therapeutic use and the traditional use of the plants from which they are derived.

Clinical tests

In a 2010 global survey of the most common 1000 plant-derived compounds, 156 had clinical trials published. Preclinical studies (cell culture and animal studies) were reported for about one-half of the plant products, while 120 (12%) of the plants evaluated – although available in the Western market – had no rigorous studies of their properties, and five were toxic or allergenic, a finding that led the authors to conclude "their use ought to be discouraged or forbidden." Nine plants evaluated in human clinical research included Althaea officinalis (marshmallow), Calendula officinalis (marigold), Centella asiatica (centella), Echinacea purpurea (echinacea), Passiflora incarnata (passionflower), Punica granatum (pomegranate), Vaccinium macrocarpon (cranberry), Vaccinium myrtillus (bilberry), and Valeriana officinalis (valerian), although generally there were inconsistent, often negative results, and the studies were of low quality.

In 2015, the Australian Government's Department of Health published the results of a review of alternative therapies that sought to determine if any were suitable for being covered by health insurance; Herbalism was one of 17 topics evaluated for which no clear evidence of effectiveness was found. Establishing guidelines to assess safety and efficacy of herbal products, the European Medicines Agency provides criteria for evaluating and grading the quality of clinical research in preparing monographs about herbal products. In the United States, the National Center for Complementary and Integrative Health of the National Institutes of Health funds clinical trials on herbal compounds, provides fact sheets evaluating the safety, potential effectiveness and side effects of many plant sources, and maintains a registry of clinical research conducted on herbal products.

According to Cancer Research UK as of 2015, "there is currently no strong evidence from studies in people that herbal remedies can treat, prevent or cure cancer".

Prevalence of use

The use of herbal remedies is more prevalent in patients with chronic diseases such as cancer, diabetes, asthma and end-stage renal disease. Multiple factors such as gender, age, ethnicity, education and social class are also shown to have association with prevalence of herbal remedies use.

A survey released in May 2004 by the National Center for Complementary and Integrative Health focused on who used complementary and alternative medicines (CAM), what was used, and why it was used. The survey was limited to adults, aged 18 years and over during 2002, living in the United States. According to this survey, herbal therapy, or use of natural products other than vitamins and minerals, was the most commonly used CAM therapy (18.9%) when all use of prayer was excluded.

Herbal remedies are very common in Europe. In Germany, herbal medications are dispensed by apothecaries (e.g., Apotheke). Prescription drugs are sold alongside essential oils, herbal extracts, or herbal teas. Herbal remedies are seen by some as a treatment to be preferred to pure medical compounds that have been industrially produced.

In India the herbal remedy is so popular that the government of India has created a separate department—AYUSH—under the Ministry of Health & Family Welfare. The National Medicinal Plants Board was also established in 2000 by the Indian government in order to deal with the herbal medical system.

Herbal preparations

There are many forms in which herbs can be administered, the most common of which is in the form of a liquid that is drunk by the patient—either an herbal tea or a (possibly diluted) plant extract.

Several methods of standardization may be determining the amount of herbs used. One is the ratio of raw materials to solvent. However different specimens of even the same plant species may vary in chemical content. For this reason, thin layer chromatography is sometimes used by growers to assess the content of their products before use. Another method is standardization on a signal chemical.

Leaves of Eucalyptus olida being packed into a steam distillation unit to gather its essential oil.

Herbal teas, or tisanes, are the resultant liquid of extracting herbs into water, though they are made in a few different ways. Infusions are hot water extracts of herbs, such as chamomile or mint, through steeping. Decoctions are the long-term boiled extracts, usually of harder substances like roots or bark. Maceration is the cold infusion of plants with high mucilage-content, such as sage or thyme. To make macerates, plants are chopped and added to cold water. They are then left to stand for 7 to 12 hours (depending on herb used). For most macerates, 10 hours is used.

Tinctures are alcoholic extracts of herbs, which are generally stronger than herbal teas. Tinctures are usually obtained by combining 100% pure ethanol (or a mixture of 100% ethanol with water) with the herb. A completed tincture has an ethanol percentage of at least 25% (sometimes up to 90%). Herbal wine and elixirs are alcoholic extract of herbs, usually with an ethanol percentage of 12–38%. Extracts include liquid extracts, dry extracts, and nebulisates. Liquid extracts are liquids with a lower ethanol percentage than tinctures. They are usually made by vacuum distilling tinctures. Dry extracts are extracts of plant material that are evaporated into a dry mass. They can then be further refined to a capsule or tablet.

The exact composition of an herbal product is influenced by the method of extraction. A tea will be rich in polar components because water is a polar solvent. Oil on the other hand is a non-polar solvent and it will absorb non-polar compounds. Alcohol lies somewhere in between.

A herb shop in the souk of Marrakesh, Morocco

Many herbs are applied topically to the skin in a variety of forms. Essential oil extracts can be applied to the skin, usually diluted in a carrier oil. Many essential oils can burn the skin or are simply too high dose used straight; diluting them in olive oil or another food grade oil such as almond oil can allow these to be used safely as a topical. Salves, oils, balms, creams and lotions are other forms of topical delivery mechanisms. Most topical applications are oil extractions of herbs. Taking a food grade oil and soaking herbs in it for anywhere from weeks to months allows certain phytochemicals to be extracted into the oil. This oil can then be made into salves, creams, lotions, or simply used as an oil for topical application. Many massage oils, antibacterial salves, and wound healing compounds are made this way.

Inhalation, as in aromatherapy, can be used as a treatment.

Safety

Datura stramonium has been used in Ayurveda for various treatments, but contains alkaloids, such as atropine and scopolamine, which may cause severe toxicity.

 

A number of herbs are thought to be likely to cause adverse effects. Furthermore, "adulteration, inappropriate formulation, or lack of understanding of plant and drug interactions have led to adverse reactions that are sometimes life threatening or lethal." Proper double-blind clinical trials are needed to determine the safety and efficacy of each plant before they can be recommended for medical use. Although many consumers believe that herbal medicines are safe because they are "natural", herbal medicines and synthetic drugs may interact, causing toxicity to the patient. Herbal remedies can also be dangerously contaminated, and herbal medicines without established efficacy, may unknowingly be used to replace medicines that do have corroborated efficacy.

Standardization of purity and dosage is not mandated in the United States, but even products made to the same specification may differ as a result of biochemical variations within a species of plant. Plants have chemical defense mechanisms against predators that can have adverse or lethal effects on humans. Examples of highly toxic herbs include poison hemlock and nightshade. They are not marketed to the public as herbs, because the risks are well known, partly due to a long and colorful history in Europe, associated with "sorcery", "magic" and intrigue. Although not frequent, adverse reactions have been reported for herbs in widespread use. On occasion serious untoward outcomes have been linked to herb consumption. A case of major potassium depletion has been attributed to chronic licorice ingestion., and consequently professional herbalists avoid the use of licorice where they recognize that this may be a risk. Black cohosh has been implicated in a case of liver failure. Few studies are available on the safety of herbs for pregnant women, and one study found that use of complementary and alternative medicines are associated with a 30% lower ongoing pregnancy and live birth rate during fertility treatment. Examples of herbal treatments with likely cause-effect relationships with adverse events include aconite, which is often a legally restricted herb, ayurvedic remedies, broom, chaparral, Chinese herb mixtures, comfrey, herbs containing certain flavonoids, germander, guar gum, liquorice root, and pennyroyal. Examples of herbs where a high degree of confidence of a risk long term adverse effects can be asserted include ginseng, which is unpopular among herbalists for this reason, the endangered herb goldenseal, milk thistle, senna, against which herbalists generally advise and rarely use, aloe vera juice, buckthorn bark and berry, cascara sagrada bark, saw palmetto, valerian, kava, which is banned in the European Union, St. John's wort, Khat, Betel nut, the restricted herb Ephedra, and Guarana.

There is also concern with respect to the numerous well-established interactions of herbs and drugs. In consultation with a physician, usage of herbal remedies should be clarified, as some herbal remedies have the potential to cause adverse drug interactions when used in combination with various prescription and over-the-counter pharmaceuticals, just as a patient should inform a herbalist of their consumption of orthodox prescription and other medication.

For example, dangerously low blood pressure may result from the combination of an herbal remedy that lowers blood pressure together with prescription medicine that has the same effect. Some herbs may amplify the effects of anticoagulants. Certain herbs as well as common fruit interfere with cytochrome P450, an enzyme critical to much drug metabolism.

In a 2018 study, FDA identified active pharmaceutical additives in over 700 of analyzed dietary supplements sold as "herbal", "natural" or "traditional". The undisclosed additives included "unapproved antidepressants and designer steroids", as well as prescription drugs, such as sildenafil or sibutramine.

Labeling accuracy

A 2013 study found that one-third of herbal supplements sampled contained no trace of the herb listed on the label. The study found products adulterated with contaminants or fillers not listed on the label, including potential allergens such as soy, wheat, or black walnut. One bottle labeled as St. John's Wort was found to actually contain Alexandrian senna, a laxative.

Researchers at the University of Adelaide found in 2014 that almost 20 per cent of herbal remedies surveyed were not registered with the Therapeutic Goods Administration, despite this being a condition for their sale. They also found that nearly 60 per cent of products surveyed had ingredients that did not match what was on the label. Out of 121 products, only 15 had ingredients that matched their TGA listing and packaging.

In 2015, the New York Attorney General issued cease and desist letters to four major U.S. retailers (GNC, Target, Walgreens, and Walmart) who were accused of selling herbal supplements that were mislabeled and potentially dangerous. Twenty-four products were tested by DNA barcoding as part of the investigation, with all but five containing DNA that did not match the product labels.

Practitioners of herbalism

A herbalist gathers the flower heads of Arnica montana.

Herbalists must learn many skills, including the wildcrafting or cultivation of herbs, diagnosis and treatment of conditions or dispensing herbal medication, and preparations of herbal medications. Education of herbalists varies considerably in different areas of the world. Lay herbalists and traditional indigenous medicine people generally rely upon apprenticeship and recognition from their communities in lieu of formal schooling.

In some countries, formalized training and minimum education standards exist, although these are not necessarily uniform within or between countries. In Australia, for example, the self-regulated status of the profession (as of 2009) resulted in variable standards of training, and numerous loosely-formed associations setting different educational standards. One 2009 review concluded that regulation of herbalists in Australia was needed to reduce the risk of interaction of herbal medicines with prescription drugs, to implement clinical guidelines and prescription of herbal products, and to assure self-regulation for protection of public health and safety. In the United Kingdom, the training of herbalists is done by state funded universities offering Bachelor of Science degrees in herbal medicine.

Government regulations

The World Health Organization (WHO), the specialized agency of the United Nations (UN) that is concerned with international public health, published Quality control methods for medicinal plant materials in 1998 in order to support WHO Member States in establishing quality standards and specifications for herbal materials, within the overall context of quality assurance and control of herbal medicines.

In the European Union (EU), herbal medicines are regulated under the Committee on Herbal Medicinal Products.

In the United States, herbal remedies are regulated dietary supplements by the Food and Drug Administration (FDA) under current good manufacturing practice (cGMP) policy for dietary supplements. Manufacturers of products falling into this category are not required to prove the safety or efficacy of their product so long as they do not make 'medical' claims or imply uses other than as a 'dietary supplement', though the FDA may withdraw a product from sale should it prove harmful.

Canadian regulations are described by the Natural and Non-prescription Health Products Directorate which requires an eight-digit Natural Product Number or Homeopathic Medicine Number on the label of licensed herbal medicines or dietary supplements.

Some herbs, such as cannabis and coca, are outright banned in most countries though coca is legal in most of the South American countries where it is grown. The Cannabis plant is used as an herbal medicine, and as such is legal in some parts of the world. Since 2004, the sales of ephedra as a dietary supplement is prohibited in the United States by the FDA, and subject to Schedule III restrictions in the United Kingdom.

Scientific criticism

Herbalism has been criticized as a potential "minefield" of unreliable product quality, safety hazards, and potential for misleading health advice. Globally, there are no standards across various herbal products to authenticate their contents, safety or efficacy, and there is generally an absence of high-quality scientific research on product composition or effectiveness for anti-disease activity. Presumed claims of therapeutic benefit from herbal products, without rigorous evidence of efficacy and safety, receive skeptical views by scientists.

Unethical practices by some herbalists and manufacturers, which may include false advertising about health benefits on product labels or literature, and contamination or use of fillers during product preparation, may erode consumer confidence about services and products.

Phytotherapy and paraherbalism

An example of a herbal medicine resource: the bark of the cinchona tree contains quinine, which today is a widely prescribed treatment for malaria. The unpurified bark is still used by some who can not afford to purchase more expensive antimalarial drugs.

 

Paraherbalism or phytotherapy is the pseudoscientific use of extracts of plant or animal origin as supposed medicines or health-promoting agents. Phytotherapy differs from plant-derived medicines in standard pharmacology because it does not isolate and standardize the compounds from a given plant believed to be biologically active. It relies on the false belief that preserving the complexity of substances from a given plant with less processing is safer and potentially more effective, for which there is no evidence either condition applies.

Phytochemical researcher Varro Eugene Tyler described paraherbalism as "faulty or inferior herbalism based on pseudoscience", using scientific terminology but lacking scientific evidence for safety and efficacy. Tyler listed ten fallacies that distinguished herbalism from paraherbalism, including claims that there is a conspiracy to suppress safe and effective herbs, herbs can not cause harm, that whole herbs are more effective than molecules isolated from the plants, herbs are superior to drugs, the doctrine of signatures (the belief that the shape of the plant indicates its function) is valid, dilution of substances increases their potency (a doctrine of the pseudoscience of homeopathy), astrological alignments are significant, animal testing is not appropriate to indicate human effects, anecdotal evidence is an effective means of proving a substance works and herbs were created by God to cure disease. Tyler suggests that none of these beliefs have any basis in fact.

Traditional systems

Ready to drink macerated medicinal liquor with goji berry, tokay gecko, and ginseng, for sale at a traditional medicine market in Xi'an, China.

Africa

Up to 80% of the population in Africa uses traditional medicine as primary health care.

Americas

Native Americans medicinally used about 2,500 of the approximately 20,000 plant species that are native to North America.

China

Some researchers trained in both western and traditional Chinese medicine have attempted to deconstruct ancient medical texts in the light of modern science. One idea is that the yin-yang balance, at least with regard to herbs, corresponds to the pro-oxidant and anti-oxidant balance. This interpretation is supported by several investigations of the ORAC ratings of various yin and yang herbs.

India

In India, Ayurvedic medicine has quite complex formulas with 30 or more ingredients, including a sizable number of ingredients that have undergone "alchemical processing", chosen to balance dosha.

In Ladakh, Lahul-Spiti and Tibet, the Tibetan Medical System is prevalent, also called the 'Amichi Medical System'. Over 337 species of medicinal plants have been documented by C.P. Kala. Those are used by Amchis, the practitioners of this medical system.

In Tamil Nadu, Tamils have their own medicinal system now popularly called Siddha medicine. The Siddha system is entirely in the Tamil language. It contains roughly 300,000 verses covering diverse aspects of medicine. This work includes herbal, mineral and metallic compositions used as medicine. Ayurveda is in Sanskrit, but Sanskrit was not generally used as a mother tongue and hence its medicines are mostly taken from Siddha and other local traditions.

Indonesia

Different types of Indonesian jamu herbal medicines held in bottles.

In Indonesia, especially among the Javanese, the jamu traditional herbal medicine is an age old tradition preserved for centuries. Jamu is thought to have originated in the Mataram Kingdom era, some 1300 years ago. The bas-reliefs on Borobudur depicts the image of people grinding herbs with stone mortar and pestle, a drink seller, a physician and masseuse treating their clients. All of these scenes might be interpreted as a traditional herbal medicine and health-related treatments in ancient Java. The Madhawapura inscription from Majapahit period mentioned a specific profession of herbs mixer and combiner (herbalist), called Acaraki. The medicine book from Mataram dated from circa 1700 contains 3,000 entries of jamu herbal recipes, while Javanese classical literature Serat Centhini (1814) describes some jamu herbal concoction recipes.

Though highly possible influenced by Indian Ayurveda system, Indonesia is a vast archipelago with numerous indigenous plants not to be found in India, which include plants similar to Australia beyond the Wallace Line. Indonesians might experimented and figure out the medicinal uses of these native herbal plants. Jamu may vary from region to region, and often not written down, especially in remote areas of the country. Although primarily herbal, materials acquired from animals, such as honey, royal jelly, milk and ayam kampung eggs are also often used in jamu.

Philosophy

Herbalists tend to use extracts from parts of plants, such as the roots or leaves, believing that plants are subject to environmental pressures and therefore develop resistance to threats such as radiation, reactive oxygen species and microbial attack in order to survive, providing defensive phytochemicals of use in herbalism.

Uses of herbal medicines by animals

Indigenous healers often claim to have learned by observing that sick animals change their food preferences to nibble at bitter herbs they would normally reject. Field biologists have provided corroborating evidence based on observation of diverse species, such as chickens, sheep, butterflies, and chimpanzee. The habit has been shown to be a physical means of purging intestinal parasites. Lowland gorillas take 90% of their diet from the fruits of Aframomum melegueta, a relative of the ginger plant, that is a potent antimicrobial and apparently keeps shigellosis and similar infections at bay. Current research focuses on the possibility that this plant also protects gorillas from fibrosing cardiomyopathy, which has a devastating effect on captive animals.

Sick animals tend to forage plants rich in secondary metabolites, such as tannins and alkaloids. Because these phytochemicals often have antiviral, antibacterial, antifungal, and antihelminthic properties, a plausible case can be made for self-medication by animals in the wild.