Jikita is a traditional fermented beverage popular among the Oromo ethnic groups in Ethiopia. It is made from cereal and has a high alcohol content and thick texture. Jikita is widely consumed in the Western Oromia region of Ethiopia and holds significant socioeconomic and cultural importance. However, there is limited knowledge regarding the microbial quality and safety of Jikita, as well as its physicochemical and proximate composition. This study is aimed at assessing the current state of Jikita production and consumption. Samples were collected from two districts in the West Shewa Zone, where Jikita is most prevalent. A survey was conducted to gather information on production methods, sanitary conditions, ingredient composition, and the socioeconomic importance of Jikita. The samples were then analyzed for microbial counts, identification, and dynamics, as well as for pH, titratable acidity (TA), moisture, total solid, alcohol, carbohydrate, fat, and protein contents. The results showed that the majority of producers and sellers were middle-aged women who did not use protective clothing. Microbial counts revealed that the levels of aerobic mesophilic bacteria, yeasts, and lactic acid bacteria (LAB) were below the WHO/FDA standards, and no Salmonella spp. were detected. The samples exhibited varying pH, TA, moisture, total solid, alcohol, carbohydrate, fat, and protein contents. The microbial dynamics during fermentation showed that different groups of bacteria and yeasts dominated different stages. The overall microbial quality of Jikita was indicative of spoilage microorganisms. However, the duration of fermentation inhibited the growth of pathogenic microorganisms and extended the shelf life of the product to more than 2 months. This study provides valuable insights into traditional fermented beverages and their implications for public health. It also suggests the need for improved hygiene practices and quality control measures in Jikita production and consumption.

The traditional free-range system of livestock rearing contributes to the socioeconomic well-being of most rural households in Ghana. The traditional management system exposes livestock to a high disease incidence, but healthcare support for animal production is limited. Ethnoveterinary practice is an integral part of livestock treatment, particularly in rural communities where veterinary services are poor. However, documentation of the plants used for ethnoveterinary treatment of livestock is scant in the country. Given the dearth of information on ethnoveterinary treatment, this study aimed to document the cultural significance and level of agreement of plant species used for treating livestock ailments in the Adaklu district. Ethnoveterinary data were collected from 120 respondents using semi-structured questionnaires. Quantitative ethnobotanical indices were used to ascertain the most culturally significant plant species for livestock healing. It was found that 38 plant species were used to treat various livestock ailments. Ethnobotanical indices revealed that Mangifera indica, Elaeis guineensis, Khaya senegalensis, Spondias mombin, and Physalis peruviana were the most culturally significant plant species for treating livestock ailments. Mangifera indica was found to be the most versatile species for treating livestock ailments and had the highest cultural importance (CI). This study reveals the high cultural importance of plants in the Adaklu district to improve livestock healthcare. The perceived efficacy influences the selection and utilization of a resource for folk medicine. The study recommends isolating and characterizing the active compounds in the most culturally significant plants and testing the properties on the medical conditions attributed to these plants.

BACKGROUND: The Baiku Yao, primarily residing in Guangxi and Guizhou provinces of China, is a distinctive branch of the Yao ethnic group, known for their profound cultural preservation and unique ethnobotanical knowledge. This study investigates the Baiku Yao community\'s utilization of traditional food plants, focusing on the relationship between their dietary practices and the local biodiversity within their mountainous living environment. It aims to illuminate the cultural significance and survival strategies embedded in their ethnobotanical knowledge, highlighting the potential for sustainable living and biodiversity conservation.
METHODS: Through ethnobotanical surveys, key informant interviews, and quantitative analysis techniques such as the cultural food significance index (CFSI) and relative frequency of citations (RFC), this research systematically documents the diversity and cultural importance of edible plants in the Baiku Yao community. The study assesses how these plants contribute to the community\'s diet, traditional medicine, and overall cultural practices.
RESULTS: A total of 195 traditional edible plants were documented, belonging to 142 genera and 68 families, with a significant concentration in certain families such as Asteraceae, Rosaceae, and Fabaceae. The Baiku Yao diet prominently features herbaceous plants, with wild (103 species) and cultivated (89 species) varieties as diverse food sources. They utilize various plant parts, particularly fruits and leaves, for multiple purposes, including nutrition, medicine, and fodder. Their processing techniques, from raw to fermented, showcase a rich culinary tradition and emphasize a holistic use of plants for enhancing diet and health in a concise overview. The RFC and CFSI analyses reveal a deep cultural reliance on a variety of plant species, with a notable emphasis on vegetables, fruits, spices, and medicinal herbs. Specific plants like Zingiber officinale, Zea mays, and Oryza sativa were highlighted for their high cultural significance. The study also uncovers the multifunctional use of these plants, not only as food but also for medicinal purposes, fodder, and other cultural applications, reflecting the Baiku Yao\'s profound ecological wisdom and their harmonious coexistence with nature.
CONCLUSIONS: The findings emphasize the rich ethnobotanical knowledge possessed by the Baiku Yao, underscoring the importance of documenting, safeguarding, and transmitting this invaluable traditional knowledge. This study contributes to a deeper understanding of cultural heritage and biodiversity conservation, advocating for concerted efforts to protect such traditional practices against the threats of modernization and cultural erosion.

BACKGROUND: Wild edible fruits found in Tanzania\'s miombo woods are an indispensable source of food and medicine. Unfortunately, with the rapid expansion of human activities and urbanisation in the Tabora rural, Uyui and Sikonge districts of Western Tanzania, some wild fruits are disappearing due to the loss of plant diversity. The objectives of this study wereL: to document the knowledge related to wild edible fruits; to quantify the use and cultural significance, and to determine their threats.
METHODS: The ethnobotanical study was conducted from June 2022 to February 2023 involving 244 local informants. The study used field visits, the collection of plant parts, and semi-structured interviews with locals for its data collection. Descriptive statistics and correlation test were used to analyse the knowledge related to wild fruits. Frequency citation (f) and use reports (UR) were computed to understand the diversity and cultural significance (CI).
RESULTS: The study documented 27 wild edible fruit species used for food and medicine. The life form constituted deciduous shrubs or trees (64%), shrub trees (21%) and evergreen or deciduous trees (15%). About (56%) of wild edible fruits were collected from June to August after the rainy season, (33%) were harvested between December and May during the rainy season, and (11%) were gathered from September and November before the rainy season. Household size and sex of the respondents were significantly correlated to the knowledge of wild edible fruits. Higher utilisation frequency (f) was recorded for Vitex mombassae Vatke (f = 0.84), Strychnos spinosa Lam. (f = 0.82), Vitex payos (Lour.) Merr. (f = 0.56), Phyllogeiton discolor (Klotzsch) Herzog. (f = 0.45), Vangueria infausta Burchell (f = 0.45), Tamarindus indica L. (f = 0.38), Parinari curatellifolia (f = 0.25), Landolphia parvifolia K.Schum. (f = 0.22) and Microcos conocarpa Burret (f = 0.22) fruits species. Additionally, Phyllogeiton discolor (Klotzsch) Herzog. (UR = 56), Vitex mombassae Vatke (UR = 56), Tamarindus indica L. (UR = 37), Strychnos spinosa Lam. (UR = 14) and Friesodielsia obovata (Benth.) Verdc. (UR = 11), have higher use reports (UR) and considered culturally important. Wild fruits were used to cure diabetes, gastrointestinal, reproductive, and respiratory infections ailments.
CONCLUSIONS: Multiple uses as well as the related knowledge of wild fruits have been documented. Friesodielsia obovata, Grewia flavescens Juss and Thespesia garckeana F.Hoffm. are the medicinal fruit species reported for the first time. Harvesting of wood plants, charcoal activities, crop cultivation, grazing expansion, and environmental change, have had an impact on the diversity of wild edible fruit plants. Over the past three decades, the use of wild fruits has been impacted by the loss of plant diversity due to decline of cultural norms on the forests management. Given the variety of uses for wild fruits, promoting markets for native fruits, sensitising the locals about the cultural importance and innovation on processing techniques are necessary to spur conservation efforts.

The data presented in this Data in Brief article offers an insight into the scientific literature on conceptual and empirical approaches to public participation and consensus-building. It consists of articles retrieved from the Scopus search engine which feature \"public participation\", \"consensus\", and \"value and attribute\" in the title, abstract, and author keywords. Information on the bibliography is recorded, namely title, author(s), year of publication, and source title. Metadata on how the articles were analyzed is provided in the dataset. From 121 publications, most literature (103) analyzes public participation through case studies. The studies were analyzed according to factors that were identified inductively and grouped in two categories: 1) public participation: actor, method, and level of public participation, and 2) consensus: approaches, conflict. The data is related to the research article entitled \"Public participation and consensus-building in urban planning from the lens of heritage planning: A systematic literature review\". This paper focuses on the public participation factors as the factors on consensus are already explained in the main article. This paper shows which factors of participation were implemented in the analyzed studies. Given that, this article contributes to researchers and practitioners working on public participation because it reveals the diversity of approaches for consensus-building in public participation processes, which help them realize which level of participation they want to achieve and the means to reach it.

BACKGROUND: Traditional mycological knowledge (TMK) is complex, not distributed equally among the entire population, and constantly adapting to current social situations. There are sociocultural factors that could influence the fact that some people retain a greater wealth of knowledge, for instance, cultural affiliation, migration, occupation, level of schooling, and person\'s age.
METHODS: We analyze the distribution of the TMK based on sociocultural variables and 12 indicators to quantify the TMK based on a literature review. We chose two sites where there was a Wixarika and Mestizo population with records of use and consumption of wild mushrooms. In each site, 150 semi-structured interviews were conducted. The format of the semi-structured interviews was made up of sociocultural questions plus 12 questions corresponding to each of the indicators. With the data obtained, we performed linear regression tests and principal components analysis (PCA); furthermore, the significance of the groupings obtained by PCA was tested with a discriminant function analysis.
RESULTS: We find that TMK was determined by the cultural group to which a person belongs. Contrary to what was expected, age and formal schooling did not influence people\'s level of knowledge. Likewise, migration and occupation were not determining factors either, although in some specific cases they did influence the differences in knowledge about mushrooms between people. The indicators that most helped to differentiate between the Wixarika people, and the Mestizos were knowledge of the nutritional contribution, propagation methods, and knowledge about toxic mushrooms.
CONCLUSIONS: In general, sociocultural differences did not affect the transmission of the TMK due to the valorization of this knowledge among the young generations and the maintenance of the use of wild resources. Specifically, the Wixaritari had and preserved a greater TMK thanks to their pride in their cultural identity, which had allowed them to adapt to modernity while preserving their traditions and knowledge. On the other hand, the Mestizos increasingly disused wild resources due to urbanization. The indicators proposed here provided a good tool to quantify TMK; however, to replicate the study in other sites it is necessary to adapt the indicators to the context of the place.

Voluntary medical male circumcision (VMMC) is becoming more popular as an important HIV prevention strategy. Malawi, with a high HIV and AIDS prevalence rate of 8.8% and a low male circumcision prevalence rate of 28% in 2016, is one of the priority countries recommended for VMMC scale-up. This paper investigates the attitudes and key challenges to VMMC adoption in a traditionally circumcising community in Malawi where male circumcision is culturally significant.
A mixed design study using quantitative and qualitative data collection methods was carried out to determine the attitudes of 262 randomly selected males towards VMMC in a culturally circumcising community in Malawi. Statistical Package for the Social Sciences (SPSS) version 20 was used to analyse the quantitative data. To identify predictors of VMMC uptake, we used logistic regression analysis. To identify the themes, qualitative data were analysed using content analysis.
The findings indicate that, while more males in this community prefer medical circumcision, traditional circumcision is still practised. Panic (63%) perceived surgical complications (31%), and cost (27%) in accessing VMMC services were some of the barriers to VMMC uptake. Age and culture were found to be statistically significant predictors of voluntary medical male circumcision in the logistic analysis. According to qualitative data analysis, the key challenges to VMMC uptake were the involvement of female health workers in the circumcision team and the incentives provided to traditional circumcisers.
According to the findings of this study, VMMC services should be provided in a culturally competent manner that respects and considers existing cultural beliefs and practices in the community. Coordination between local leaders and health workers should be encouraged so that VMMC services are provided in traditional settings, allowing for safe outcomes, and increasing VMMC uptake.

BACKGROUND: The study of the cultural significance (CS) of biodiversity provides key information to develop conservation strategies consistent with traditions and perceptions of human communities. In Los Tuxtlas Biosphere Reserve (TBR) in Mexico, the mantled howler monkeys (Alouatta palliata mexicana) and the black-handed spider monkeys (Ateles geoffroyi vellerosus) have historically coexisted with Popoluca Indigenous Peoples. This study sought to determine how the presence of a natural protected area (TBR location) and a range of sociodemographic factors (gender, age, origin, language proficiency, education level, religion) relate to the CS held by the Popoluca Indigenous People in relation to these two endangered primate species.
METHODS: The first Primate Cultural Significance Index (PCSI) was designed as a composed index of 11 cultural variables (sub-indices) and was applied randomly to a representative size sample of people over 15 years old in two Popolucas communities, one within the TBR (Piedra Labrada = 81 people) and another outside (Los Mangos = 91). U Mann-Whitney tests were used to compare the PCSI between communities and Generalized Linear Models (GLM) to evaluate the sociodemographic factors of participants that influenced the sub-indices in the PCSI.
RESULTS: The cultural significance of spider monkeys held by the Popolucas was higher for the community within the TBR than for the community outside, while for howler monkeys it was higher outside. For both primate species across the two communities, the most relevant sub-indices were (1) interest in conservation and (2) touristic significance of primates. Sociodemographic factors of participants influenced nine sub-indices of cultural significance out of the possible 10 sub-indices applied for each primate species. The demographic factors that most influenced each sub-index for both species were location and gender.
CONCLUSIONS: The main differences found between communities may be linked to the conservation and sustainable development programs promoted by the reserve, as well as the greater persistence of Popolucan ancestral traditions within the boundaries of the reserve. We recommend that conservation efforts should focus on people less interested about primate conservation (women, non-natives and residents outside the reserve), and turn to the leadership of people more interested (native men who reside inside the reserve).

BACKGROUND: In Colombia, ethnobotanical studies regarding plant cultural significance (CS) in tropical dry forests are scarce and mainly focused on the Caribbean region. Different authors have indicated that the plants with the most uses are those of greater cultural importance. Additionally, gender differences in knowledge and interest in natural resources has been widely recorded. This study evaluated the cultural significance of plants in the Doche community, in the Department of Huila. Furthermore, it evaluates the richness of plant knowledge among local inhabitants, looking for testing the hypothesis that the CS of plants positively correlates to the number of uses people inform about, and that there are significant differences on the richness of ethnobotanical knowledge between men and women in this community.
METHODS: The ethnobotanical categories: \"food,\" \"condiment,\" \"economy,\" \"fodder,\" \"firewood,\" \"timber\", \"medicine,\" and \"others\" were established to carry out semi-structured interviews, social cartography, and ethnobotanical walks. The frequency of mention was calculated as a measure of CS. The richness of knowledge of each collaborator was obtained. Non-parametric tests were performed to determine whether differences between the numbers of mentioned species existed between genders and ethnobotanical categories. Finally, Pearson correlation tests determined the relationship between CS and the number of ethnobotanical categories.
RESULTS: A hundred useful species were registered in crops and forests. The most abundant categories were medicinal (45 species), firewood (30), and fodder (28). The most culturally significant species according to frequency of mention were Pseudosamanea guachapele, Guazuma ulmifolia, Manihot esculenta, and Musa balbisiana. The species with the most registered uses (five) were Guazuma ulmifolia and Gliricidia sepium. We found a correlation between CS and the number of uses per ethnobotanical category, but no significant difference between genders regarding ethnobotanical knowledge.
CONCLUSIONS: Frequency of mention provides relevant information about the CS of species. Furthermore, it aids to establish sustainable use of tropical dry forests without loss of resources parting from strategies designed from within the Doche community and based on their ethnobotanical knowledge. We found that the number of uses of a plant is correlated with its degree of cultural importance. On the other hand, no significant differences were found between genders regarding ethnobotanical knowledge; that is, both men and women have similar roles in the community, which allows them to recognize the same uses per species.