Growing of trees in home-gardens by rural households in the Eastern Cape and Limpopo Provinces, South Africa:
- Shackleton, Charlie M, Paumgarten, Fiona, Cocks, Michelle L
- Authors: Shackleton, Charlie M , Paumgarten, Fiona , Cocks, Michelle L
- Date: 2009
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141360 , vital:37965 , DOI: 10.1080/13504500509469647
- Description: Trees provide a wide range of goods and services to rural households which, when incorporated into their livelihood strategies, help reduce their vulnerability to adversity. Governments and policy makers often ignore the contribution made by trees and consequently resources are focussed on cash crops and livestock. Villagers in the Eastern Cape and Limpopo Province, South Africa utilise a range of trees from home-gardens for various purposes, although predominantly for fruit and shade. Trees are either planted or actively retained in households' home-gardens. There were noticeable differences between the villages in the Eastern Cape and those in Limpopo Province, particularly with respect to the overall density of trees per hectare and the number of species per household, both being significantly greater in Limpopo Province. The five most preferred species were listed for each village, revealing a preference for exotic fruit trees in Limpopo Province and a mix of exotic fruit trees and shade trees in the Eastern Cape. Households also retained useful indigenous species, predominantly fruit-bearing species. A range of factors constrain tree growing in home-gardens and households engage in practices to grow and maintain their trees. Not all of these constraints and practices were significantly different between the various localities.
- Full Text:
- Date Issued: 2009
- Authors: Shackleton, Charlie M , Paumgarten, Fiona , Cocks, Michelle L
- Date: 2009
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141360 , vital:37965 , DOI: 10.1080/13504500509469647
- Description: Trees provide a wide range of goods and services to rural households which, when incorporated into their livelihood strategies, help reduce their vulnerability to adversity. Governments and policy makers often ignore the contribution made by trees and consequently resources are focussed on cash crops and livestock. Villagers in the Eastern Cape and Limpopo Province, South Africa utilise a range of trees from home-gardens for various purposes, although predominantly for fruit and shade. Trees are either planted or actively retained in households' home-gardens. There were noticeable differences between the villages in the Eastern Cape and those in Limpopo Province, particularly with respect to the overall density of trees per hectare and the number of species per household, both being significantly greater in Limpopo Province. The five most preferred species were listed for each village, revealing a preference for exotic fruit trees in Limpopo Province and a mix of exotic fruit trees and shade trees in the Eastern Cape. Households also retained useful indigenous species, predominantly fruit-bearing species. A range of factors constrain tree growing in home-gardens and households engage in practices to grow and maintain their trees. Not all of these constraints and practices were significantly different between the various localities.
- Full Text:
- Date Issued: 2009
Plants for health, life and spirit in Africa : implications for biodiversity and cultural diversity conservation
- Cocks, Michelle L, Dold, Anthony P
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2009
- Language: English
- Type: Article
- Identifier: vital:6617 , http://hdl.handle.net/10962/d1016225
- Description: [From Introduction] Natural resources are often only perceived as contributing to rural livelihoods through food production and household welfare. There is a growing wealth of information capturing the direct-use values of the environment and consequent recognition of natural resources as being “the poor man's overcoat”. These approaches, however, have failed to fully account for the various ways in which different groups of people make use of, and find value in biodiversity. New developments within the field of anthropology have begun to explore the relationship between biodiversity and human diversity. This view has largely come about because many of the areas of highest biological diversity are inhabited by indigenous and traditional people, providing what the Declaration of Belem (1988) calls an 'inextricable link' between biological and cultural diversity (Posey 1999). The term bio-cultural diversity was introduced by Posey in 1999 to describe the concept denoting this link. , Funding was received from the South Africa-Netherlands Programme on Alternatives in Development (SANPAD) and the International Foundation of Science (IFS)
- Full Text:
- Date Issued: 2009
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2009
- Language: English
- Type: Article
- Identifier: vital:6617 , http://hdl.handle.net/10962/d1016225
- Description: [From Introduction] Natural resources are often only perceived as contributing to rural livelihoods through food production and household welfare. There is a growing wealth of information capturing the direct-use values of the environment and consequent recognition of natural resources as being “the poor man's overcoat”. These approaches, however, have failed to fully account for the various ways in which different groups of people make use of, and find value in biodiversity. New developments within the field of anthropology have begun to explore the relationship between biodiversity and human diversity. This view has largely come about because many of the areas of highest biological diversity are inhabited by indigenous and traditional people, providing what the Declaration of Belem (1988) calls an 'inextricable link' between biological and cultural diversity (Posey 1999). The term bio-cultural diversity was introduced by Posey in 1999 to describe the concept denoting this link. , Funding was received from the South Africa-Netherlands Programme on Alternatives in Development (SANPAD) and the International Foundation of Science (IFS)
- Full Text:
- Date Issued: 2009
Household attributes promote diversity of tree holdings in rural areas, South Africa:
- Shackleton, Charlie M, Paumgarten, Fiona, Cocks, Michelle L
- Authors: Shackleton, Charlie M , Paumgarten, Fiona , Cocks, Michelle L
- Date: 2008
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141301 , vital:37960 , DOI: 10.1007/s10457-007-9066-5
- Description: Trees within the homestead area provide many functions to rural households. However, within the semi-arid regions of southern Africa, there has been only limited examination of the correlates between the socio-economic attributes of rural households and the density, species richness and types of trees they keep. This paper reports on a multivariate analysis of household attributes in relation to homestead tree holdings from six rural villages in South Africa. In terms of density of trees per household, gender of the household head was the only significant correlate, with female-headed households having significantly fewer trees than their male-headed counterparts. This was especially so for the density of indigenous trees.
- Full Text:
- Date Issued: 2008
- Authors: Shackleton, Charlie M , Paumgarten, Fiona , Cocks, Michelle L
- Date: 2008
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141301 , vital:37960 , DOI: 10.1007/s10457-007-9066-5
- Description: Trees within the homestead area provide many functions to rural households. However, within the semi-arid regions of southern Africa, there has been only limited examination of the correlates between the socio-economic attributes of rural households and the density, species richness and types of trees they keep. This paper reports on a multivariate analysis of household attributes in relation to homestead tree holdings from six rural villages in South Africa. In terms of density of trees per household, gender of the household head was the only significant correlate, with female-headed households having significantly fewer trees than their male-headed counterparts. This was especially so for the density of indigenous trees.
- Full Text:
- Date Issued: 2008
The Cultural Use of the Wild Olive Tree by the amaXhosa People in the Eastern Cape Province of South Africa:
- Cocks, Michelle L, Dold, Anthony P
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2008
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141314 , vital:37961 , DOI: 10.1558/jsrnc.v2i3.292
- Description: The cultural meanings of harvested plants have for the most part been ignored in academic research on non-timber forest products (NTFPs) in southern Africa. Historically scientists have tended to ignore the complex relationships between nature and culture. Given the country's unique political and economic past and the current search for sustainable use of natural resources, a focus on the convergence of natural science and cultural diversity is important at this time. Empirical data on cultural practices is being collected in order to develop fresh and relevant insights into the complex relationships between culture and bítKÜversity. The purpose of this paper is to demonstrate that the concept of culture needs to be brought into our understanding of the role of NTFPs. We dtxrument the use and value of a specific tree, Olea europaea L. subsp. africana (Mill.) P,S. Green, called Umiicjuma in the Xhosa language, for cultural purposes, by both rural and urban households.
- Full Text:
- Date Issued: 2008
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2008
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141314 , vital:37961 , DOI: 10.1558/jsrnc.v2i3.292
- Description: The cultural meanings of harvested plants have for the most part been ignored in academic research on non-timber forest products (NTFPs) in southern Africa. Historically scientists have tended to ignore the complex relationships between nature and culture. Given the country's unique political and economic past and the current search for sustainable use of natural resources, a focus on the convergence of natural science and cultural diversity is important at this time. Empirical data on cultural practices is being collected in order to develop fresh and relevant insights into the complex relationships between culture and bítKÜversity. The purpose of this paper is to demonstrate that the concept of culture needs to be brought into our understanding of the role of NTFPs. We dtxrument the use and value of a specific tree, Olea europaea L. subsp. africana (Mill.) P,S. Green, called Umiicjuma in the Xhosa language, for cultural purposes, by both rural and urban households.
- Full Text:
- Date Issued: 2008
Biocultural diversity: moving beyond the realm of ‘indigenous’ and ‘local’ people
- Authors: Cocks, Michelle L
- Date: 2006
- Language: English
- Type: Article
- Identifier: vital:7107 , http://hdl.handle.net/10962/d1010681
- Description: During the past decade the relationship between biodiversity and human diversity has received increased attention, resulting in the identification of what the Declaration of Belém calls an ‘inextricable link’ between biological and cultural diversity. Although the term biocultural diversity, introduced to denote this link, is being used increasingly, there has been little critical reflection on what it precisely refers to. I argue that it is used with particular reference to ‘indigenous traditional’ people, but that there is scope for extending its application within biocultural discourse. I therefore review the concept of culture and discuss what constitutes cultural values of the natural environment. I conclude that the concept of culture must be understood as involving a dynamic process of transcultural exchange and constant re-articulations of tradition resulting in the persistence of certain cultural practices. This approach ultimately reveals that the concept of biocultural diversity is also applicable to non-indigenous traditional communities.
- Full Text:
- Date Issued: 2006
- Authors: Cocks, Michelle L
- Date: 2006
- Language: English
- Type: Article
- Identifier: vital:7107 , http://hdl.handle.net/10962/d1010681
- Description: During the past decade the relationship between biodiversity and human diversity has received increased attention, resulting in the identification of what the Declaration of Belém calls an ‘inextricable link’ between biological and cultural diversity. Although the term biocultural diversity, introduced to denote this link, is being used increasingly, there has been little critical reflection on what it precisely refers to. I argue that it is used with particular reference to ‘indigenous traditional’ people, but that there is scope for extending its application within biocultural discourse. I therefore review the concept of culture and discuss what constitutes cultural values of the natural environment. I conclude that the concept of culture must be understood as involving a dynamic process of transcultural exchange and constant re-articulations of tradition resulting in the persistence of certain cultural practices. This approach ultimately reveals that the concept of biocultural diversity is also applicable to non-indigenous traditional communities.
- Full Text:
- Date Issued: 2006
Cultural significance of biodiversity: the role of medicinal plants in urban African cultural practices in the Eastern Cape, South Africa
- Cocks, Michelle L, Dold, Anthony P
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2006
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141338 , vital:37963 , DOI: 10.2993/0278-0771(2006)26[60:CSOBTR]2.0.CO;2
- Description: Since the International Convention on Biodiversity in 1992 conservation biologists, ecologists and conservationists have devoted considerable attention to the conservation of biodiversity. With this has come the realization that solutions to biological problems often lie in the mechanisms of social, cultural, and economic systems. This shift has emphasized the relationship between biodiversity and human diversity, or what the Declaration of Belem (1988) calls an “inextricable link” between biological and cultural diversity. The term biocultural diversity was introduced by Posey to describe the concept denoting this link. To date this concept has been used only in reference to “indigenous people” who, as part of their traditional lifestyles, use biodiversity to sustain their cultural identity. Our research, however, demonstrates that Xhosa people (amaXhosa) living in an urban context in the Eastern Cape Province of South Africa continue to use wild plants for cultural purposes and often access these through commercial trade. We suggest that recognition of the cultural and spiritual values associated with wild plants would greatly enhance biodiversity conservation efforts. Recognition of the significant role that wild plants play in fulfilling cultural needs for urban Xhosa people would go a long way towards achieving this.
- Full Text:
- Date Issued: 2006
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2006
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141338 , vital:37963 , DOI: 10.2993/0278-0771(2006)26[60:CSOBTR]2.0.CO;2
- Description: Since the International Convention on Biodiversity in 1992 conservation biologists, ecologists and conservationists have devoted considerable attention to the conservation of biodiversity. With this has come the realization that solutions to biological problems often lie in the mechanisms of social, cultural, and economic systems. This shift has emphasized the relationship between biodiversity and human diversity, or what the Declaration of Belem (1988) calls an “inextricable link” between biological and cultural diversity. The term biocultural diversity was introduced by Posey to describe the concept denoting this link. To date this concept has been used only in reference to “indigenous people” who, as part of their traditional lifestyles, use biodiversity to sustain their cultural identity. Our research, however, demonstrates that Xhosa people (amaXhosa) living in an urban context in the Eastern Cape Province of South Africa continue to use wild plants for cultural purposes and often access these through commercial trade. We suggest that recognition of the cultural and spiritual values associated with wild plants would greatly enhance biodiversity conservation efforts. Recognition of the significant role that wild plants play in fulfilling cultural needs for urban Xhosa people would go a long way towards achieving this.
- Full Text:
- Date Issued: 2006
Fuelwood harvesting and selection in Valley Thicket, South Africa
- Pote, J, Shackleton, Charlie M, Cocks, Michelle L, Lubke, Roy
- Authors: Pote, J , Shackleton, Charlie M , Cocks, Michelle L , Lubke, Roy
- Date: 2006
- Language: English
- Type: Article
- Identifier: vital:6531 , http://hdl.handle.net/10962/d1005972
- Description: The Thicket Biome is the second smallest biome in South Africa, and is renowned for its high biodiversity. Yet, less than 5% of the biome is in formal conservation areas. Much of the currently intact thicket outside protected areas is threatened by land transformation to commercial agriculture or heavy use by rural communities. There is limited understanding of the ecological structure and function of thicket communities and their response to these human pressures. This paper reports on a study to characterize the woody communities in Valley Thicket and Thornveld surrounding a rural village. We also examined the demand and selection for specific woody species. There was a marked selection for key species for different uses, including fuelwood, construction timber, and cultural stacks. There was also strong selection for specific size classes of stem, especially those between 16–45 cm circumference. The density, biomass and species richness of woody species was reduced close to the village, and increased with distance away from human settlement. A similar trend was found for the basal area of preferred species, but not for the basal area of all species. The strong selectivity for both species and size class means that the anthropogenic impacts are not uniform within the woody strata, leading to marked changes in community structure and floristics at a local scale.
- Full Text:
- Date Issued: 2006
- Authors: Pote, J , Shackleton, Charlie M , Cocks, Michelle L , Lubke, Roy
- Date: 2006
- Language: English
- Type: Article
- Identifier: vital:6531 , http://hdl.handle.net/10962/d1005972
- Description: The Thicket Biome is the second smallest biome in South Africa, and is renowned for its high biodiversity. Yet, less than 5% of the biome is in formal conservation areas. Much of the currently intact thicket outside protected areas is threatened by land transformation to commercial agriculture or heavy use by rural communities. There is limited understanding of the ecological structure and function of thicket communities and their response to these human pressures. This paper reports on a study to characterize the woody communities in Valley Thicket and Thornveld surrounding a rural village. We also examined the demand and selection for specific woody species. There was a marked selection for key species for different uses, including fuelwood, construction timber, and cultural stacks. There was also strong selection for specific size classes of stem, especially those between 16–45 cm circumference. The density, biomass and species richness of woody species was reduced close to the village, and increased with distance away from human settlement. A similar trend was found for the basal area of preferred species, but not for the basal area of all species. The strong selectivity for both species and size class means that the anthropogenic impacts are not uniform within the woody strata, leading to marked changes in community structure and floristics at a local scale.
- Full Text:
- Date Issued: 2006
Izaci namaqhalo esiXhosa: Xhosa idioms and proverbs referring to plants
- Cocks, Michelle L, Dold, Anthony P
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2006
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141326 , vital:37962 , https://hdl.handle.net/10520/EJC112940
- Description: Converging with the ecological extinction crisis, the planet has been experiencing a severe erosion of the diversity of human cultures and languages, reducing the pool of knowledge, behaviors and values from which individual communities and humanity at large can draw to respond to social and environmental stresses.
- Full Text:
- Date Issued: 2006
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2006
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141326 , vital:37962 , https://hdl.handle.net/10520/EJC112940
- Description: Converging with the ecological extinction crisis, the planet has been experiencing a severe erosion of the diversity of human cultures and languages, reducing the pool of knowledge, behaviors and values from which individual communities and humanity at large can draw to respond to social and environmental stresses.
- Full Text:
- Date Issued: 2006
Mlanjeni's war charms: Ikhubalo likaMlanjeni
- Cocks, Michelle L, Dold, Anthony P
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2006
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141349 , vital:37964 , https://hdl.handle.net/10520/EJC112911
- Description: Most South Africans are familiar with lucky charms such as the four leaved clover of European origin, the Hamsa Hand (Arabic) or Hamesh Hand (Hebrew), the Hindu lucky elephant representing Ganesha, son of Siva, or the African ikhubalo. Amakhubalo refer to charms, often of plant origin, that have magical powers to ward off danger or to bring good luck. Charm plants are used almost everywhere in the Eastern Cape to ensure health, luck and success in sporting events, business, courtship, legal proceedings, safety against accidents and crime and protection against jealousy and sorcery.
- Full Text:
- Date Issued: 2006
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2006
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141349 , vital:37964 , https://hdl.handle.net/10520/EJC112911
- Description: Most South Africans are familiar with lucky charms such as the four leaved clover of European origin, the Hamsa Hand (Arabic) or Hamesh Hand (Hebrew), the Hindu lucky elephant representing Ganesha, son of Siva, or the African ikhubalo. Amakhubalo refer to charms, often of plant origin, that have magical powers to ward off danger or to bring good luck. Charm plants are used almost everywhere in the Eastern Cape to ensure health, luck and success in sporting events, business, courtship, legal proceedings, safety against accidents and crime and protection against jealousy and sorcery.
- Full Text:
- Date Issued: 2006
Seeing the wood for the trees: the role of woody resources for the construction of gender specific household cultural artefacts in non-traditional communities in the Eastern Cape, South Africa
- Cocks, Michelle L, Bangay, Lindsey, Wiersum, K Freerk, Dold, Anthony P
- Authors: Cocks, Michelle L , Bangay, Lindsey , Wiersum, K Freerk , Dold, Anthony P
- Date: 2006
- Language: English
- Type: Article
- Identifier: vital:6823 , http://hdl.handle.net/10962/d1003830
- Description: There is a growing wealth of data capturing the direct-use values of the environment and recognition of forests and wild resources as representing ‘‘the poor man’s overcoat’’. This focus has however resulted in an emphasis on the utilitarian values of wild resources for rural livelihoods and has for the most part overlooked their cultural values. In tangent to these developments within the field of anthropology there has been increased attention directed towards the relationship between biodiversity and human diversity over the past decade. This has resulted in the recognition of what the Declaration of Belem calls an ‘inextricable link’ between biological and cultural diversity. The term bio-cultural diversity has been introduced as a concept denoting this link. Consequently there is a need for more elaborate assessments of the various ways in which different groups of people find value in biodiversity. The aim of this paper is to demonstrate the cultural significance of wild harvested plant resources for the maintenance of two gender specific cultural artefacts for amaXhosa people in South Africa, to assess the persistence of these practices in rapidly modernizing communities. We demonstrate the endurance of these ancient cultural artefacts in present-day peri-urban communities and suggest that they point to the need for improved understanding of the significance of bio-cultural diversity. The findings of the study should not be interpreted as illustrating stagnation in the traditional past, but rather as pointing at the need for improved understanding of the significance of bio-cultural diversity in a dynamic sense.
- Full Text:
- Date Issued: 2006
- Authors: Cocks, Michelle L , Bangay, Lindsey , Wiersum, K Freerk , Dold, Anthony P
- Date: 2006
- Language: English
- Type: Article
- Identifier: vital:6823 , http://hdl.handle.net/10962/d1003830
- Description: There is a growing wealth of data capturing the direct-use values of the environment and recognition of forests and wild resources as representing ‘‘the poor man’s overcoat’’. This focus has however resulted in an emphasis on the utilitarian values of wild resources for rural livelihoods and has for the most part overlooked their cultural values. In tangent to these developments within the field of anthropology there has been increased attention directed towards the relationship between biodiversity and human diversity over the past decade. This has resulted in the recognition of what the Declaration of Belem calls an ‘inextricable link’ between biological and cultural diversity. The term bio-cultural diversity has been introduced as a concept denoting this link. Consequently there is a need for more elaborate assessments of the various ways in which different groups of people find value in biodiversity. The aim of this paper is to demonstrate the cultural significance of wild harvested plant resources for the maintenance of two gender specific cultural artefacts for amaXhosa people in South Africa, to assess the persistence of these practices in rapidly modernizing communities. We demonstrate the endurance of these ancient cultural artefacts in present-day peri-urban communities and suggest that they point to the need for improved understanding of the significance of bio-cultural diversity. The findings of the study should not be interpreted as illustrating stagnation in the traditional past, but rather as pointing at the need for improved understanding of the significance of bio-cultural diversity in a dynamic sense.
- Full Text:
- Date Issued: 2006
Seeing the wood for the trees: the role of woody resources for the construction of gender specific household cultural artefacts in non-traditional communities in the Eastern Cape, South Africa
- Cocks, Michelle L, Bangay, Lindsey, Wiersum, K Freerk, Dold, Anthony P
- Authors: Cocks, Michelle L , Bangay, Lindsey , Wiersum, K Freerk , Dold, Anthony P
- Date: 2006
- Subjects: To be catalogued
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/453337 , vital:75246 , https://doi.org/10.1007/s10668-006-9053-4
- Description: There is a growing wealth of data capturing the direct-use values of the environment and recognition of forests and wild resources as representing “the poor manȁ9s overcoat”. This focus has however resulted in an emphasis on the utilitarian values of wild resources for rural livelihoods and has for the most part overlooked their cultural values. In tangent to these developments within the field of anthropology there has been increased attention directed towards the relationship between biodiversity and human diversity over the past decade. This has resulted in the recognition of what the Declaration of Belem calls an ȁ8inextricable linkȁ9 between biological and cultural diversity. The term bio-cultural diversity has been introduced as a concept denoting this link. Consequently there is a need for more elaborate assessments of the various ways in which different groups of people find value in biodiversity. The aim of this paper is to demonstrate the cultural significance of wild harvested plant resources for the maintenance of two gender specific cultural artefacts for amaXhosa people in South Africa, to assess the persistence of these practices in rapidly modernizing communities. We demonstrate the endurance of these ancient cultural artefacts in present-day peri-urban communities and suggest that they point to the need for improved understanding of the significance of bio-cultural diversity. The findings of the study should not be interpreted as illustrating stagnation in the traditional past, but rather as pointing at the need for improved understanding of the significance of bio-cultural diversity in a dynamic sense.
- Full Text:
- Date Issued: 2006
- Authors: Cocks, Michelle L , Bangay, Lindsey , Wiersum, K Freerk , Dold, Anthony P
- Date: 2006
- Subjects: To be catalogued
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/453337 , vital:75246 , https://doi.org/10.1007/s10668-006-9053-4
- Description: There is a growing wealth of data capturing the direct-use values of the environment and recognition of forests and wild resources as representing “the poor manȁ9s overcoat”. This focus has however resulted in an emphasis on the utilitarian values of wild resources for rural livelihoods and has for the most part overlooked their cultural values. In tangent to these developments within the field of anthropology there has been increased attention directed towards the relationship between biodiversity and human diversity over the past decade. This has resulted in the recognition of what the Declaration of Belem calls an ȁ8inextricable linkȁ9 between biological and cultural diversity. The term bio-cultural diversity has been introduced as a concept denoting this link. Consequently there is a need for more elaborate assessments of the various ways in which different groups of people find value in biodiversity. The aim of this paper is to demonstrate the cultural significance of wild harvested plant resources for the maintenance of two gender specific cultural artefacts for amaXhosa people in South Africa, to assess the persistence of these practices in rapidly modernizing communities. We demonstrate the endurance of these ancient cultural artefacts in present-day peri-urban communities and suggest that they point to the need for improved understanding of the significance of bio-cultural diversity. The findings of the study should not be interpreted as illustrating stagnation in the traditional past, but rather as pointing at the need for improved understanding of the significance of bio-cultural diversity in a dynamic sense.
- Full Text:
- Date Issued: 2006
Imbhola yesiXhosa traditional Xhosa cosmetics:
- Cocks, Michelle L, Dold, Anthony P
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2005
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141370 , vital:37966 , http://pza.sanbi.org/sites/default/files/info_library/imbhola_yesixhosa_pdf.pdf
- Description: Plants have been used for cosmetic purposes since time immemorial. The earliest known cosmetics come from the First Dynasty of Egypt, about 3100-2907 BC. Since the ancient Egyptians who used olive oil perfumed with aromatic plants to keep their skin supple, humans have been using plant extracts for cleansing and beautifying purposes.
- Full Text:
- Date Issued: 2005
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2005
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141370 , vital:37966 , http://pza.sanbi.org/sites/default/files/info_library/imbhola_yesixhosa_pdf.pdf
- Description: Plants have been used for cosmetic purposes since time immemorial. The earliest known cosmetics come from the First Dynasty of Egypt, about 3100-2907 BC. Since the ancient Egyptians who used olive oil perfumed with aromatic plants to keep their skin supple, humans have been using plant extracts for cleansing and beautifying purposes.
- Full Text:
- Date Issued: 2005
A new broom: feature
- Cocks, Michelle L, Dold, Anthony P, Sizane, Nomtunzi
- Authors: Cocks, Michelle L , Dold, Anthony P , Sizane, Nomtunzi
- Date: 2004
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141404 , vital:37969 , https://hdl.handle.net/10520/EJC112779
- Description: Traditional grass brooms keep certain cultural practices alive in urban areas and provide rural people with a means to earn an income.
- Full Text:
- Date Issued: 2004
- Authors: Cocks, Michelle L , Dold, Anthony P , Sizane, Nomtunzi
- Date: 2004
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141404 , vital:37969 , https://hdl.handle.net/10520/EJC112779
- Description: Traditional grass brooms keep certain cultural practices alive in urban areas and provide rural people with a means to earn an income.
- Full Text:
- Date Issued: 2004
The trade in medicinal plants in the Eastern Cape Province, South Africa
- Dold, Anthony P, Cocks, Michelle L
- Authors: Dold, Anthony P , Cocks, Michelle L
- Date: 2002
- Language: English
- Type: Article
- Identifier: vital:6512 , http://hdl.handle.net/10962/d1005940
- Description: A study of the trade in medicinal plants in the Eastern Cape Province of South Africa undertook to document the species traded, to determine the quantities harvested annually, and to assess the economic value of the trade. All the participants involved at the different levels of the trade were included in the survey, that is, informal street hawkers, owners of amayeza esiXhosa stores, traditional healers, and consumers of traditional medicines. In total, 282 questionnaires were administered in six urban centres. It was found that poorly educated black middle-aged women of low economic standing dominate the trade. A minimum of 166 medicinal plant species were traded at the study sites alone, providing 525 tonnes of plant material valued at approximately R27 million annually. Plants were harvested from a diverse range of vegetation types including Valley Thicket, Afromontane Forest, Coastal Forest and Moist Upland Grassland, the most frequently sold species differing significantly from those documented in similar studies in other regions. The Forest Biome was the vegetation type found to be most threatened by over-harvesting. Of the species documented, 93% were being harvested unsustainably and 34 species have been prioritised for conservation management.
- Full Text:
- Date Issued: 2002
- Authors: Dold, Anthony P , Cocks, Michelle L
- Date: 2002
- Language: English
- Type: Article
- Identifier: vital:6512 , http://hdl.handle.net/10962/d1005940
- Description: A study of the trade in medicinal plants in the Eastern Cape Province of South Africa undertook to document the species traded, to determine the quantities harvested annually, and to assess the economic value of the trade. All the participants involved at the different levels of the trade were included in the survey, that is, informal street hawkers, owners of amayeza esiXhosa stores, traditional healers, and consumers of traditional medicines. In total, 282 questionnaires were administered in six urban centres. It was found that poorly educated black middle-aged women of low economic standing dominate the trade. A minimum of 166 medicinal plant species were traded at the study sites alone, providing 525 tonnes of plant material valued at approximately R27 million annually. Plants were harvested from a diverse range of vegetation types including Valley Thicket, Afromontane Forest, Coastal Forest and Moist Upland Grassland, the most frequently sold species differing significantly from those documented in similar studies in other regions. The Forest Biome was the vegetation type found to be most threatened by over-harvesting. Of the species documented, 93% were being harvested unsustainably and 34 species have been prioritised for conservation management.
- Full Text:
- Date Issued: 2002
Use of indigenous and indigenised medicines to enhance personal well-being: a South African case study
- Cocks, Michelle L, Moller, Valerie
- Authors: Cocks, Michelle L , Moller, Valerie
- Date: 2002
- Language: English
- Type: Article
- Identifier: vital:7106 , http://hdl.handle.net/10962/d1010679
- Description: An estimated 27 million South Africans use indigenous medicines (Mander, 1997, Medicinal plant marketing and strategies for sustaining the plant supply in the Bushbuckridge area and Mpumalanga Province. Institute for Natural Resources, University of Natal, Pietermaritzburg, South Africa). Although herbal remedies are freely available in amayeza stores, or Xhosa chemists, for self-medication, little is known about the motivations of consumers. According to African belief systems, good health is holistic and extends to the person's social environment. The paper makes a distinction between traditional medicines which are used to enhance personal well-being generally and for cultural purposes, on the one hand, and medicines used to treat physical conditions only, on the other. Drawing on an eight-month study of Xhosa chemists in Eastern Cape Province, South Africa, in 1996, the paper identifies 90 medicines in stock which are used to enhance personal well-being. Just under one-third of all purchases were of medicines to enhance well-being. Remedies particularly popular included medicines believed to ward off evil spirits and bring good luck. The protection of infants with medicines which repel evil spirits is a common practice. Consumer behaviours indicate that the range of medicines available is increased by indigenisation of manufactured traditional medicines and cross-cultural borrowing. Case studies confirm that self- and infant medication with indigenous remedies augmented by indigenised medicines plays an important role in primary health care by allaying the fears and anxieties of everyday life within the Xhosa belief system, thereby promoting personal well-being.
- Full Text:
- Date Issued: 2002
- Authors: Cocks, Michelle L , Moller, Valerie
- Date: 2002
- Language: English
- Type: Article
- Identifier: vital:7106 , http://hdl.handle.net/10962/d1010679
- Description: An estimated 27 million South Africans use indigenous medicines (Mander, 1997, Medicinal plant marketing and strategies for sustaining the plant supply in the Bushbuckridge area and Mpumalanga Province. Institute for Natural Resources, University of Natal, Pietermaritzburg, South Africa). Although herbal remedies are freely available in amayeza stores, or Xhosa chemists, for self-medication, little is known about the motivations of consumers. According to African belief systems, good health is holistic and extends to the person's social environment. The paper makes a distinction between traditional medicines which are used to enhance personal well-being generally and for cultural purposes, on the one hand, and medicines used to treat physical conditions only, on the other. Drawing on an eight-month study of Xhosa chemists in Eastern Cape Province, South Africa, in 1996, the paper identifies 90 medicines in stock which are used to enhance personal well-being. Just under one-third of all purchases were of medicines to enhance well-being. Remedies particularly popular included medicines believed to ward off evil spirits and bring good luck. The protection of infants with medicines which repel evil spirits is a common practice. Consumer behaviours indicate that the range of medicines available is increased by indigenisation of manufactured traditional medicines and cross-cultural borrowing. Case studies confirm that self- and infant medication with indigenous remedies augmented by indigenised medicines plays an important role in primary health care by allaying the fears and anxieties of everyday life within the Xhosa belief system, thereby promoting personal well-being.
- Full Text:
- Date Issued: 2002
Challenges facing a community structure to implement CBNRM in the Eastern Cape, South Africa:
- Cocks, Michelle L, Dold, Anthony P, Grundy, Isla
- Authors: Cocks, Michelle L , Dold, Anthony P , Grundy, Isla
- Date: 2001
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141416 , vital:37970 , http://asq.africa.ufl.edu/files/Cocks-Dold-Grundy-Vol-5-Issue-3.pdf
- Description: In most developing countries, community based natural resource management (CBNRM) initiatives have been adopted in an attempt to address the issue of environmental sustainability. This has largely come about due to an increasing recognition of the ineffectiveness of the state to achieve such sustainability. Within the South African context, recent policies have been drafted that aim to achieve these outcomes, which strongly articulate the need for the participation of local people in the management of natural resources both within communal areas and on state-owned land. The objectives of new policies, however, are not being met in the Eastern Cape of South Africa for the following key reasons: the insufficient recognition of the impact of past historical and political upheavals experienced within the former homelands’ situation; the government’s inability to process land applications; the government’s lack of ability and capacity to implement these policies; and frustratingly high levels of hierarchy at both the local and national level. The Masakane community, a group of former farm workers from the former Ciskei homeland in South Africa, are attempting to implement CBNRM initiatives. The Masakane case study reveals the urgent need to develop, implement and enforce new institutional and managerial arrangements, because without such arrangements state policies are unlikely to be implemented at the grassroots level.
- Full Text:
- Date Issued: 2001
- Authors: Cocks, Michelle L , Dold, Anthony P , Grundy, Isla
- Date: 2001
- Language: English
- Type: text , article
- Identifier: http://hdl.handle.net/10962/141416 , vital:37970 , http://asq.africa.ufl.edu/files/Cocks-Dold-Grundy-Vol-5-Issue-3.pdf
- Description: In most developing countries, community based natural resource management (CBNRM) initiatives have been adopted in an attempt to address the issue of environmental sustainability. This has largely come about due to an increasing recognition of the ineffectiveness of the state to achieve such sustainability. Within the South African context, recent policies have been drafted that aim to achieve these outcomes, which strongly articulate the need for the participation of local people in the management of natural resources both within communal areas and on state-owned land. The objectives of new policies, however, are not being met in the Eastern Cape of South Africa for the following key reasons: the insufficient recognition of the impact of past historical and political upheavals experienced within the former homelands’ situation; the government’s inability to process land applications; the government’s lack of ability and capacity to implement these policies; and frustratingly high levels of hierarchy at both the local and national level. The Masakane community, a group of former farm workers from the former Ciskei homeland in South Africa, are attempting to implement CBNRM initiatives. The Masakane case study reveals the urgent need to develop, implement and enforce new institutional and managerial arrangements, because without such arrangements state policies are unlikely to be implemented at the grassroots level.
- Full Text:
- Date Issued: 2001
Traditional veterinary medicine in the Alice district of the Eastern Cape Province, South Africa
- Dold, Anthony P, Cocks, Michelle L
- Authors: Dold, Anthony P , Cocks, Michelle L
- Date: 2001
- Language: English
- Type: Article
- Identifier: vital:6513 , http://hdl.handle.net/10962/d1005941
- Description: Resource-poor farmers in rural and peri-urban areas have limited access to veterinary care in terms of support services (from state and private veterinarian and animal health technicians), information about the prevention and treatment of livestock diseases, and preventative and therapeutic veterinary medicines. This results in reduced productivity and in livestock disease and deaths, which is a great burden on these farmers, who can least afford the loss of their animals. There is a need to encourage disadvantaged farmers to use available resources and methods, at minimal cost, and to improve their productivity. One of these resources is ethnoveterinary medicine. A list of 53 plants used as veterinary medicines by stock farmers in the Alice district in the Eastern Cape is presented together with their preparation and methods of administration.
- Full Text:
- Date Issued: 2001
- Authors: Dold, Anthony P , Cocks, Michelle L
- Date: 2001
- Language: English
- Type: Article
- Identifier: vital:6513 , http://hdl.handle.net/10962/d1005941
- Description: Resource-poor farmers in rural and peri-urban areas have limited access to veterinary care in terms of support services (from state and private veterinarian and animal health technicians), information about the prevention and treatment of livestock diseases, and preventative and therapeutic veterinary medicines. This results in reduced productivity and in livestock disease and deaths, which is a great burden on these farmers, who can least afford the loss of their animals. There is a need to encourage disadvantaged farmers to use available resources and methods, at minimal cost, and to improve their productivity. One of these resources is ethnoveterinary medicine. A list of 53 plants used as veterinary medicines by stock farmers in the Alice district in the Eastern Cape is presented together with their preparation and methods of administration.
- Full Text:
- Date Issued: 2001
The medicinal use of some weeds, problem and alien plants in the Grahamstown and Peddie districts of the Eastern Cape, South Africa
- Dold, Anthony P, Cocks, Michelle L
- Authors: Dold, Anthony P , Cocks, Michelle L
- Date: 2000
- Language: English
- Type: Article
- Identifier: vital:6514 , http://hdl.handle.net/10962/d1005942
- Description: A List of 33 medicinal plants of exotic or indigenous origin, listed as problem plants or declared weeds, is presented. The cultural uses of these plants should be taken into account when weed legislation in South Africa is considered. Of these species, six have no previous medicinal uses recorded in the literature surveyed and 21 species have additional, previously unrecorded uses. Nine previously unrecorded Xhosa names for plants are documented. Plant use categories and indigenous knowledge is discussed regarding the recorded species. The use of alien plants shows that African traditional healing is not static, but dynamic and adaptive.
- Full Text: false
- Date Issued: 2000
- Authors: Dold, Anthony P , Cocks, Michelle L
- Date: 2000
- Language: English
- Type: Article
- Identifier: vital:6514 , http://hdl.handle.net/10962/d1005942
- Description: A List of 33 medicinal plants of exotic or indigenous origin, listed as problem plants or declared weeds, is presented. The cultural uses of these plants should be taken into account when weed legislation in South Africa is considered. Of these species, six have no previous medicinal uses recorded in the literature surveyed and 21 species have additional, previously unrecorded uses. Nine previously unrecorded Xhosa names for plants are documented. Plant use categories and indigenous knowledge is discussed regarding the recorded species. The use of alien plants shows that African traditional healing is not static, but dynamic and adaptive.
- Full Text: false
- Date Issued: 2000
The role of ‘African Chemists’ in the health care system of the Eastern Cape province of South Africa
- Cocks, Michelle L, Dold, Anthony P
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2000
- Language: English
- Type: Article
- Identifier: vital:7105 , http://hdl.handle.net/10962/d1010675
- Description: Self-medication is documented as an integral part of health care therapy in developing countries such as Ethiopia, Cameroon, Uganda and Mexico. In South Africa the types of illnesses and health problems that are referred to both traditional healers and biomedical practices have been well documented. However, very little literature exists on self-diagnosis, self-medication or sources of the medicines used for self-medication. This bias in the literature has come about largely because anthropological studies have focused on the later stages of the illness referral system when treatment is sought from a specialist for symptoms which have not responded to forms of self-medication. As a result of this, health care studies have documented the more exceptional exotic healing rituals and culturally bound syndromes of a particular society or community, and not discussed the more ordinary practices of self-medication of everyday illness. Self-medication is however an important initial response to illness and many illnesses are successfully managed at this stage. Amayeza stores (singular-iyeza store) — or ‘African chemists’ — are an important source of medicines for self-diagnosed illnesses. The current discussion focuses on the types of medicines and treatments that are obtained from amayeza stores without professional consultation in the Eastern Cape province of South Africa.
- Full Text:
- Date Issued: 2000
- Authors: Cocks, Michelle L , Dold, Anthony P
- Date: 2000
- Language: English
- Type: Article
- Identifier: vital:7105 , http://hdl.handle.net/10962/d1010675
- Description: Self-medication is documented as an integral part of health care therapy in developing countries such as Ethiopia, Cameroon, Uganda and Mexico. In South Africa the types of illnesses and health problems that are referred to both traditional healers and biomedical practices have been well documented. However, very little literature exists on self-diagnosis, self-medication or sources of the medicines used for self-medication. This bias in the literature has come about largely because anthropological studies have focused on the later stages of the illness referral system when treatment is sought from a specialist for symptoms which have not responded to forms of self-medication. As a result of this, health care studies have documented the more exceptional exotic healing rituals and culturally bound syndromes of a particular society or community, and not discussed the more ordinary practices of self-medication of everyday illness. Self-medication is however an important initial response to illness and many illnesses are successfully managed at this stage. Amayeza stores (singular-iyeza store) — or ‘African chemists’ — are an important source of medicines for self-diagnosed illnesses. The current discussion focuses on the types of medicines and treatments that are obtained from amayeza stores without professional consultation in the Eastern Cape province of South Africa.
- Full Text:
- Date Issued: 2000
Towards an understanding of Amayeza esiXhosa stores (African chemists): how they operate, and the services they offer in the Eastern Cape
- Authors: Cocks, Michelle L
- Date: 1997
- Subjects: Medical anthropology -- South Africa -- Eastern Cape , Traditional medicine -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Masters , MSocSc
- Identifier: vital:2096 , http://hdl.handle.net/10962/d1002659 , Medical anthropology -- South Africa -- Eastern Cape , Traditional medicine -- South Africa -- Eastern Cape
- Description: In medical anthropology there has been a tendency to dichotomize western biomedical . healtb services, on the one hand, and traditional health care practices on the other. Much attention has been focused on the comparison between these two approaches in the hope that they might be reconciled. The problem with this approach is twofold. In the first place, it has not always acknowledged the local, historic~1, political and economic contexts in which different approaches to health care have evolved and in the second place, health care services which belong to neither the western nor traditional healing spheres and which are driven by commercial interests have been almost completely neglected because they fall outside of the basic dichotomy. Amayeza stores have been a feature of South African towns and cities for many years. They mayor may not be run by Africans, but their clientele is almost exclusively African in this region. They deal in a bewildering variety of products and remedies, from untreated herbal and animal products to pharmaceuticals specially prepared for the African market, to Dutch and Indian Remedies. These stores both reflect transfonnations in indigenous perceptions of health care and, by virtue of the choices they offer, generate change. In this empirical study three stores in the Eastern Cape are selected for detailed study - two in King William's Town, the regional capital, and one in the small town of Peddie. The approach is holistic, emphasizing the social, political and economic context, the business histories and running of each shop, and, in particular, the perceptions and choices of a sample of the customers in each case. The success of the amayeza phenomenon derives from its eclecticism and syncretism. These stores impose neither a western nor a traditional model of health care on their clients, but offer them a range of choices that reflects the complex multicultural history of their own South African society.
- Full Text:
- Date Issued: 1997
- Authors: Cocks, Michelle L
- Date: 1997
- Subjects: Medical anthropology -- South Africa -- Eastern Cape , Traditional medicine -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Masters , MSocSc
- Identifier: vital:2096 , http://hdl.handle.net/10962/d1002659 , Medical anthropology -- South Africa -- Eastern Cape , Traditional medicine -- South Africa -- Eastern Cape
- Description: In medical anthropology there has been a tendency to dichotomize western biomedical . healtb services, on the one hand, and traditional health care practices on the other. Much attention has been focused on the comparison between these two approaches in the hope that they might be reconciled. The problem with this approach is twofold. In the first place, it has not always acknowledged the local, historic~1, political and economic contexts in which different approaches to health care have evolved and in the second place, health care services which belong to neither the western nor traditional healing spheres and which are driven by commercial interests have been almost completely neglected because they fall outside of the basic dichotomy. Amayeza stores have been a feature of South African towns and cities for many years. They mayor may not be run by Africans, but their clientele is almost exclusively African in this region. They deal in a bewildering variety of products and remedies, from untreated herbal and animal products to pharmaceuticals specially prepared for the African market, to Dutch and Indian Remedies. These stores both reflect transfonnations in indigenous perceptions of health care and, by virtue of the choices they offer, generate change. In this empirical study three stores in the Eastern Cape are selected for detailed study - two in King William's Town, the regional capital, and one in the small town of Peddie. The approach is holistic, emphasizing the social, political and economic context, the business histories and running of each shop, and, in particular, the perceptions and choices of a sample of the customers in each case. The success of the amayeza phenomenon derives from its eclecticism and syncretism. These stores impose neither a western nor a traditional model of health care on their clients, but offer them a range of choices that reflects the complex multicultural history of their own South African society.
- Full Text:
- Date Issued: 1997