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Background: Bees have been important to people in Europe in many ways. Honey was the only sweetener available for a long time. The introduction of frame hives allowed for the collection of various hive products and better production of honey and wax. Only a few ethnomedicinal studies on apitherapy have been published in Europe, highlighting hive products that are collected, sold, or used by beekeepers. The aim of this article is to provide a general overview of apitherapy practiced by beekeepers in different corners of Europe, namely Estonia, Ukraine, and Italy.

Methods: We analyzed material from field studies conducted in three selected countries. From 2020 to 2024, we interviewed 17 beekeepers in each country. The average beekeeper interviewed was 55 years old, had approximately 45 beehives and approximately 22 years of experience, and did beekeeping as a part-time job. We also made observations at regional fairs and markets, as well as noted products originating from beekeeping in shops and pharmacies.

Results: The most well-known and popular apitherapy products in all three countries were honey, pollen, propolis, and royal jelly. Due to the increasing market demand for health-promoting products, beekeepers have started to enhance their products by mixing beekeeping products into honey, making tinctures, performing bee sting treatments, etc. However, strict regulations prohibit beekeepers from labeling their products with health-promoting information. In addition, a completely new trend has emerged: apitherapy tourism. However, Italian beekeepers did not collect or use specific products made in Ukraine and Estonia, such as dead bee tincture, honeycomb moth larva tincture, and drone brood homogenates, and did not make honey moonshine.

Conclusions: The development of apitherapy in Europe has depended on the development of beehive types, the advancement of beekeeping technology, and new knowledge about the health-giving properties of beekeeping products (promoted in the literature and by institutions). As beekeeping is closely related to market demand, apitherapy tourism has emerged as a completely new economic branch and apitherapy is becoming increasingly important in providing relief from mental health issues. However, this requires an entirely new approach from beekeepers and clients using apitherapy.

Background

Peasants in preindustrial Norway and Sweden refused to touch edible macrofungi even during times of scarcity or famines, although this free food resource was abundantly available and authorities encouraged gathering mushrooms to enrich the diet since the eighteenth century. Urbanization and gradual changes of attitudes have turned mushroom gathering in forests and meadows into an important leisure activity. In recent decades, city foragers have discovered the funnel chanterelle, Craterellus tubaeformis (Fr.) Qu & eacute;l. This delicious edible mushroom has quickly become one of the most popular species for hobby gatherers. Our article follows the journey of the funnel chanterelle from an ignored food resource to a popular seasonal delicacy served also in luxury restaurants, discussing how, when and why attitudes and habits have changed.

Methodology

For the historical background, this qualitative ethnomycological study uses a rich corpus of newspapers in the Swedish and Norwegian newspaper databases at the Swedish and Norwegian National Libraries. Data on contemporary mushroom hunter knowledge of C. tubaeformis have been obtained from responses to a questionnaire from 2017 with a hundred respondents. The study has also benefited from the authors' participatory observations, own experiences as mushroom gatherers, and conversations with mushroom pickers in Norway and Sweden. Cookery books, mushroom identification guides and other printed works have also been utilized.

Results

Urbanization caused a change in the relationship with nature: urban foragers are a fairly new phenomenon in Sweden and Norway but they have significant impact on food habits. City foragers discovered and have focused extensively on the funnel chanterelle ever since the end of the 1970s. It is now one of the most popular edible mushrooms in Sweden and Norway, widely publicized in newspapers, discussed in evening classes for novice mushroom gatherers, and presented in books and TV and internet food shows. Media and in recent decades also internet can be identified as the main information sources for urban gatherers. Attitudes have changed among others due to transformations in lifestyle, internationalization, and the fashion of consuming more local foods, as well as a strong need for leisure and perceiving nature as the best place for it, and gathering as a meaningful activity in nature.

Conclusions

The funnel chanterelle is easy to identify, harvest and prepare. It is regarded as wild food with a wide range of uses, harvested for both personal consumption and commercial purposes, and now well-integrated in the Nordic cuisine. The urban population perceives mushrooms and various other wild foods as a normal part of the diet and modern food, in contrast to their peasant ancestors who thought fungi were animal food only. Contemporary human-fungi relations in Scandinavia have multiple meanings, not only as a food source but also as a recreational activity, maintaining emotional ties to the forests and nature among a highly urbanized population.

Finnish North Karelia is a region with a rich cultural history of ethnomedicinal plant use, shaped by centuries of interactions among various ethnic groups. This study identified both similarities and divergences between local Finns, Karelians war refugees, and individuals of mixed origin compared to historical records. Based on 67 semi-structured interviews, we documented the use of 43 medicinal plant taxa from 25 families, of which 31 remain in use. Notably, the number of medicinal plants continuously used in North Karelia is considerably lower than in other parts of Europe, with less than 25% of historically utilised species still in practice, which reflects the fragile state of this knowledge. Factors such as forced relocation, the loss of traditional lands, and the need to adapt to new environments might have contributed to this decline. Another influencing factor is official healthcare attitudes, which have prompted Finnish residents to shift from traditional herbal remedies to modern medical practices. Understanding the circulation of ethnomedicinal knowledge and its transformation over time is essential for identifying pathways to revitalise these practices within the framework of modern healthcare systems and cultural revitalisation efforts.

Black elder, Sambucus nigra, is a non-native but now partly naturalized shrub in Sweden; it has been cultivated here at least since the Middle Ages. Previously, this plant was associated with a supernatural being to whom sacrifices were made, and its fruits were used in folk medicine and wood for fuel and crafts. Traditional economic uses vanished with industrialization and urbanization and black elder was mostly planted as an ornamental shrub in urban parks. At the end of the 1970s, however, it made a sudden comeback: city dwellers started to gather flowers to make a refreshing non-alcoholic cordial. This diachronic study of Sambucus nigra spanning over a millennium reflects various attitudes and uses within the context of a changing human society. In addition to the simple but popular cordial, side dishes and desserts made of its fragrant flowers are becoming increasingly popular in modern Swedish cuisine. Globally it has also been (re)discovered and the utilization of this plant is growing: its flowers are used to add flavor to soft drinks, salads, desserts and various dishes; berries are used for medicine and in cooking, especially with meats, and its future uses seem to be limited only by human imagination.

European smelt, Osmeras eperlanus L., was popular as food in central Sweden a century ago. During spring spawning, this fish could easily be caught in large quantities in rivers and streams with nets and wooden traps. While it is still appreciated as a delicious spring primer in several countries around the Baltic Sea, in Sweden its consumption is negligible. The fish has vanished from markets and restaurant menus, and it is fished only locally in Central Sweden. In Stockholm, smelt was fished commercially until 2016. Smelt is a small fish yet loaded with cultural symbolism, and it has attracted the attention of authors, designers, and visual artists for centuries. Attempts to relaunch smelt as a local speciality have had only marginal impact. It is far from endangered in Swedish waters, but as human food, this fish has gone from highly popular to neglected and ultimately ignored. This article discusses the significance of smelt as food and cultural symbol in historical times, causes and consequences of changing habits, and their influence on the consumption of smelt, the loss of knowledge regarding fish preparation, and the place of fish today in Swedish food traditions versus modern food preferences.

Background

Most fisher-gatherer communities we know of utilized a limited number of natural resources for their livelihood. The Turkic-speaking Loptuq (exonym Loplik, Loplyk) in the Lower Tarim River basin, Taklamakan desert, Eastern Turkestan (Xinjiang), were no exception. Their habitat, the Lop Nor marsh and lake area, was surrounded by desert and very poor in plant species; the Loptuq had to make the most of a handful of available biological resources for housing, furniture, clothing and fabric, fishnets and traps, tools and other equipment. The taxa used by the Loptuq were documented by foreign explorers at the end of the nineteenth and beginning of the twentieth centuries, prior to the forced resettlement of the group in the 1950s and subsequent destruction of their language, lifestyle and culture.

Methods and sources

Ethnobiology explores the relationship between humans and their environment, including the use of biological resources for different purposes. In several aspects, historical ethnobiology is more challenging; it studies this relationship in the past and therefore cannot verify results with informants. As the present study discusses an extinct culture on the basis of literary and material sources, we apply a method called source pluralism. This approach allows the inclusion and combination of a wide range of data and materials, even scraps of information from various sources, with the aim to understand phenomena which are sparsely mentioned in historical records.

Travel reports by Swedish, British, German, American and Russian explorers together with linguistic data provide the most important sources for understanding Loptuq interaction with the environment and its biota. Especially the large number of toponyms and phytonyms recorded by the Swedish explorer Sven Hedin and materials from his expeditions, including voucher specimens kept in Stockholm in the herbarium of the Swedish Natural History Museum, and objects of material culture in the collections of the Ethnographical Museum, are crucial for our analysis about local knowledge among the Loptuq. Illustrations and photographs provide us with additional information.

Results

The question of how the Loptuq managed to survive at the fringe of a desert, a marsh and a lake which changed its location, intrigued all foreign visitors to the Lop Nor. The Loptuq’s main livelihood was fishing, hunting and gathering, and their material culture provided by plants and other organic materials included their usage, consumption and trade. Only a handful of species formed the basis of the Loptuq material culture, but they had learned to use these specific plants for a variety of purposes. The most important of these were Lop hemp, Poacynum pictum (Schrenk) Baill., the riparian tree Euphrates poplar, Populus euphratica Olivier, and the aquatic common reed, Phragmites australis (Cav.) Trin. ex Steud. Several species of tamarisk were used for fuel and building fences. A few plants were also harvested for making foodstuffs such as snacks and potherbs. In addition, the Loptuq also used fur, bird skins, down, feathers, mammal bones and fish bones for their material needs. The habitat provided cultural ecological services such as motifs for their folklore, linguistic expressions and songs, and the Loptuq engaged in small-scale bartering of plant products and furs with itinerant traders, which ensured them with a supply of metal for making tools.

Conclusion

This article discusses the now extinct Loptuq material culture as it existed more than a hundred years ago, and how the scarce biological resources of their desert and marsh habitat were utilized. Loptuq adaptation strategies to the environment and local knowledge, transmitted over generations, which contributed to their survival and subsistence, were closely connected with the use of biological resources.

For this study, a comprehensive approach has been adopted for the complex relationships between human, biota and landscape. The Loptuq are today largely ignored or deleted from history for political reasons and are seldom, if at all, mentioned in modern sources about the Lop Nor area. Their experience and knowledge, however, could be useful today, in a period of rapid climate change, for others living in or at the fringe of expanding deserts.

Background

Folk biology commonly contains knowledge of many more taxa than those of immediate economic importance. Species with little or no practical use are, however, often overlooked by ethnobiological research. An example are a few Myxomycetes taxa which played an important role in the folk biology and beliefs of pre-industrial Sweden and adjacent Nordic countries, Denmark, Norway and Finland. Such organisms are not of less interest for the understanding of human-biota relationships; local knowledge about the entire biota in a given environment should therefore be studied to comprehend the full range of folk biology.

Methodology

This qualitative study analyses and reviews historical data available in archives and published ethnographic collections as well as scattered and fragmentary notes in the literature using a historical ethnobiological approach.

Results

Peasants in the Nordic countries recognized three taxa of myxomycetes. Scrambled egg slime, Fuligo septica (L.) F.H.Wigg., in particular attracted interest and is known by many local folk names. This slime had no practical value or use, yet it was well known in folk biology and associated with a supernatural malevolent being which in the shape of a hare or cat stole milk or butter on behalf of a witch. The belief in evil origins of slime became the cause of violent actions such as whipping and burning of the organism. Two other taxa, Lycogala epidendron (L.) Fr. and Mucilago crustacea F.H.Wigg., have also been observed in folk biology, but data on how they were perceived and treated is sparse.

Conclusions

The sudden appearance of strange shapes and clear colours of myxomycetes in damp weather created both fear and curiosity; these odd organisms required explanations, interpretations and actions. Our example of the economically irrelevant myxomycetes in Sweden and nearby Nordic countries indicates that interpretations in pre-industrial societies of natural phenomena and various organisms, connections with beliefs and perceptions about the surrounding environment and the possible consequent actions should be studied alongside economic plants and animals in ethnobiological research, for a deeper understanding about folk biology and the multilayered and multidimensional relationships between humans and biota.

Masterwort, Peucedanum ostruthium (L.) Koch, is an Apiaceae species originally native to the mountain areas of central and southern Europe. Written sources show that it was used in northern Europe. This study explores the cultivation history of masterwort and its past use in Sweden. Although only few details are known about the history of this taxon, it represents a cultural relict plant of an intentionally introduced species known in Sweden as early as the Middle Ages. In Sweden, the masterwort was mainly used as an ethnoveterinary herbal remedy from the seventeenth to nineteenth centuries. However, medicinal manuals, pharmacopoeias and some ethnographical records indicate that it was once also used in remedies for humans. Today, this species remains as a living biocultural heritage in rural areas, especially on the surviving shielings, which were once used as mountain pastures in Dalecarlia, and at former crofts that were inhabited by cattle owners in the forest areas of southern Sweden.

Wild edible plants, particularly berries, are relevant nutritional elements in the Nordic countries. In contrast to decreasing global trends, approximately 60% of the Finnish population is actively involved in (berry) foraging. We conducted 67 interviews with Finns and Karelians living in Finnish Karelia to: (a) detect the use of wild edible plants, (b) compare those results with the published data about neighbouring Russian Karelians, and (c) document the sources of local plant knowledge. The results revealed three main findings. First, we observed a similarity in wild food plant knowledge among Karelians and Finns from Karelia. Second, we detected divergences in wild food plant knowledge among Karelians living on both sides of the Finnish-Russian border. Third, the sources of local plant knowledge include vertical transmission, acquisition through literary sources, acquisition from "green" nature shops promoting healthy lifestyles, childhood foraging activities performed during the famine period following WWII, and outdoor recreational activities. We argue that the last two types of activities in particular may have influenced knowledge and connectedness with the surrounding environment and its resources at a stage of life that is crucial for shaping adult environmental behaviours. Future research should address the role of outdoor activities in maintaining (and possibly enhancing) local ecological knowledge in the Nordic countries.

Large graminoid species, which often dominate wetland ecosystems with extensive and dense formations, are among the most indicative plants from the first human settlements, where they have been used (even transformed) for various functions ranging from food, cordage, weaving and other utilities. Wetland large graminoid foraging today represents one of the rarest and most archaic customs still in existence, as they have frequently disappeared following changes in society or the disappearance of marshes. These customs have (almost) disappeared in Europe, especially in Italy, following socio-economic changes and wetland reclamation; remaining uses can generally only be found in prehistoric traces. This research in Agro Peligno documents and describes for the first time the remains of these prehistoric uses, which are related to the ancient Peligni (or Paeligni) people. The data collected in the current field study were later compared with food uses of graminoids arising from a large spectrum of archaeological, ethnobotanical, and folkloric literature from other European areas, in a large sense. Problems and outlook regarding the loss of this traditional knowledge are also briefly discussed.