Food is not only necessary for phsical survival but also vital in constructing cultures. The realization of the interaction between plants and people as a part of a long term cultural construction can be very important for archaeologists (Gosden1999:1). Anthropologists began to study about food particularly after mid1960s, following the works of Lévi-Strauss (English translations e.g.1970), and tried to understand food as a cultural system. They recognized the taste is culturally shaped and socially controlled, and treated as analogoues to language (Caplan 1997). Historical changes and political economy also taken into account in later studies, but the significance of food remained untouched.
These studies also indicated that potentially edible items ignored in many cultures. While food remains has long been studied by archaeologists, there is now a growing awareness of the value of studying the social context of food (Gosden 1999; Hastorf 1991; Palmer and van der Veen 2002; van der Veen 2003). Archaeobotanists have traditionally focused on the reconstruction of agricultural practices and the production of food, relying mostly on the habitat and physical properties of plants (Palmer and van der Veen 2002: 195). Some ethnographical and anthropological observations covers areas that interest archaeobotanists, and ethnographical analogies have been used both by archaeologists and archaeobotanists, but usually they do not include necessary details related to plants (such as no identifications of edible wild/weed plants) and their socio-economic meanings.
Since our divergence from apes, humans have been hunter gatherers for 350.000 generations, and mostly agriculturalists for some 600 generations (Pretty 2007:5). Pretty accepts the dates of 7 million years before present (BP) for human divergence from apes, 12.000 BP for the start of agriculture and 20 years for the average generation length. This fact indicates that peoples in every part of the world discovered a wide range of edible plants, dependent on them for such a long time, and this way of subsistence, namely gathering was successful way for many cultures. Indeed biologically all animal kingdom, including humans, were dependent on plants, but people were not only eat them to fill their stomach, and fulfill their basic needs, but they selected, dried, cooked, fermented, stored, seeded, tolerated, burnt or replaced some plants, thus changed their environment, created cultural traditions around the plants and animals that they were in relation. In some early literature on the origins of agriculture the mode of hunting-gathering were treated as a backward, and particularly unproductive, parasitic way of life, and phrases such as ‘the emergence of agriculture’ was quite common (Binford 2002: 198). This view of ‘progress’, evolution to some inevitable end point challenged with many ethnographic and ethnoarchaeological work (Harris and Hillman 1989; Lee 1965; Turner 2005).
Plants for food, including cereals, pulses, vegetables, spices and fruit are the largest group within the cultivars. Ethnobotanical studies indicate that the number of domestic plants cultivated by the contemporary farmers is astonishingly limited. In any area, domesticates hardly exceeds 70, including not only food, but also fuel, fodder, fiber, building, dye and medicinal cultivars (Ertug 2000a). Even today many people enlarge, diversify, add taste, color and nutrition into their diets by wild plants, e.g. greens, mushrooms and fruits. In rural areas the gathering of wild greens, mushrooms, herbs and fruits are very important part of the diet both today as well as in the past (e.g. Ertug 2000a; Mears and Hillman 2008; Pieroni 1999; Price and Ogle 2008).
The cereals are plants in the grass family, the Poaceae (previously named as Graminae), whose members produce edible and nutritious seeds, the grains (McGee 2004: 453). As they produce most durable and concentrated foods they become our main staples, particularly for bread and beer and they have a special role in our diet and cousine. But only recently, toward the end of 20th century, we came to realize that seeds offer us more than just starch and protein, hundred and thousands of chemicals are concentrated in the outer protective and active layers of the seed, which we clean off to produce refined grains (McGee 2004:455).
Legumes are second only to the cereals in importance for food, but some substances in many edible legumes limits their overall reputation, and in some areas they are regarded as non-prestigious foods, such as in both the New World and Africa south of the Sahara (Wickens 2001:180-81). In the Near East and throughout the Mediterranean basin they are among the earliest plants contributed to human diet in their wild form, and they are among the early domesticates. Pea (Pisum sativum), lentil (Lens culinaris), chickpea (Cicer arietinum), chickling vetch (Lathyrus sativus), flat-podded vetchling (Lathyrus cicera), horsebean (Vicia faba) were among the earliest cultivars in the Near East, Anatolia and the Levant. Pulses, whether wild or domesticated generally collected easily, does not need any tool, and ripen earlier than cereals, and most of them can be eaten before ripened, when they are in green. Some immature fruits may contain lower protein but are relatively richer in vitamins and soluble carbohydrates, so many pea and bean varieties can be used as fresh vegetables (Wickens 2001:180). In their half- mature stage, pulses, especially chickpea, garden-pea and horse bean may be roasted and eaten, while dried pulses need more preparation, such as soaking (Kislev and Bar-Yosef 1988: 176; ). Some toxic legumes, such as horsebean can not be eaten by individuals with hereditary glucose-6 phosphate dehydrogenase deficiency, known as Favizm (ibid:176). Another legume, some species of Lathyrus produce edible seeds in very poor soils, but when consumed in high quantities it can create paralysis in legs, which is known as Lathyrizm. The soaking and boiling of seeds of these varieties as well as Lupin is a well known detoxification method.
Botanically a fruit may be defined as the structure that develops from the ovary wall (pericarp) as the enclosed seed or seeds mature, and it can be succulent (e.g. berries) or dry (e.g.nut), simple or compound, true or false (e.g. the apple-the swallow receptacle is eaten) (Wickens 2001:175-6). Some botanical fruits can be considered as vegetables (e.g. aubergines, cucumbers, gourds, tomatoes) and some others like beans considered as legumes. Here we will use these daily accepted terminology of diet, not the botanical meaning. Another description of the fruits is 'they are parts that the plant creats in order to attract animals to eat them and disperse the seeds within them' (McGee 2004:350). So they are usually contains sugars and acids, has pleasing aromas, and eye-catching colors.
The vegetable is defined here as the edible part of a wild or cultivated plant which is traditionally not classified as a grain, fruit or nut and is eaten either cooked or raw (Wickens 2001: 179). They can be bulbs such as onion (Allium cepa), corms such as taro (Colocasia esculenta), root tubers such as sweet potato (Ipomea batatas), stem tubers such as potato (Solanum tuberosum), swollen taproot such as carrot (Daucus carota), inflorescence such as cauliflower (Brassica oleracea), and leaves such as spinach (Spinacea oleracea). Edible algea and fungi are also treated as vegetables in our diet.
Oils and vegetable fats are usually produced from the seeds of various plants, while the oils are liquid at 20 C, fats such as cocoa butter which produced from the beans of cacao tree are solid (Wickens 2001:184). Sesame, sunflower, maize, soybean, olive, mustard, popy, and cotton oils as well as palm oils are considered main sources of vegetable oils, and used mainly in cooking and salad oils. They can be used as substitute to animal based fat. Different oils were used in cooking in different parts of the world according to the growing conditions and peoples choices. Olive trees (Olea europaea) are the native of the Mediterranean basin, and the oil produced from fruits are traditionally used in cooking, in soap producing, as lamp oil, and in so many medicinal treatments. Usually the ripened olives are ground into paste using large millstones, then pressed into sacks or baskets, which are stacked on top of each other in a column, then placed into the press. Pressure is then applied onto the column to separate the oil from the paste.
Herbs and spices seems of a minimal interest within the subsistence of humans, however it covers the demand of humans for diversity, for a healthier living, and needs of exploration. For example the desire for spices in Europe during the Middle Ages, from A.D.1000 until 1500s, was considered as the main force for the exploration of trade routes to the Far East and the America and to the later developments of colonisation (Freedman 2008; Dalby 2002). Spices played a very important role not only in culinary and as drugs, but had a significant social roles, such as indicators of material comfort and social prominence. Symbolic links of fragrance to health, sexual powers and sanctity (as anointment oils and incence) was also important. Spices like black pepper, cinnamon, ginger, nutmegs, cloves and saffron were the most common additives to food in medieval Europe, inspite of their expense and hardship to find, and they are still in use by milions of people to add taste into their food and beverages.
Medicinal plants are those used for human and veterinary treatments in traditional applications, and today over 125 pharmaceutical products in current use in the West are plant derived, of which ca. 75% were discovered by investigating traditional medicines (Wickens 2001:318; Mabey 1988). According to some sources roughly 50,000 species of higher plants have been used medicinally (http://www.plantlife.org.uk/international/plantlife-med-plants-what-are-med-plants.htm). Drugs can be provided from the leaves, seeds/fruits/cones, roots or barks of plants, and can be prepared in many different ways. They can be internally used, in a form of tea, can be made into tablet by mixing with flour, or the herb grinded to swallow or drink; fresh, boiled or heated leaves can be applied externally, a poultice can be prepared, a tar can be applied, etc. In some cases a few ingredients need to be mixed to have a more potent result.
Hundreds and thousands of plants considered as medicinal by peoples and about one third of them is directly consumed, eaten or drinken, so these can be called food-medicines. Others can be poisonous, toxic plants, but when the amount (dose) is taken by control those can treat, cure human sicknesses. It is usually very difficult to make a distinction between a food plant and a medicine in an archaeological record. Pharmacologists all over the world keep researching, testing, screening the plants to find new compounds to cure various diseases or just to prevent sickness. However, ethnobotanists or medical ethnobiologists' focus is not only the plants to heal people but holistically on the medical belief system as an integrated system, not as a series of isolated, unrelated beliefs about illnesses and their treatments (Berlin and Berlin 2005: 236).
Veterinary practices are as important as human's health particularly for the peoples who based their living on pastoralism and/or animal husbandry. Although there are always some specialist healers in traditional societies, many shepherd or animal owners has a knowledge of plants who treat animals. Some cultivars are used by many, such as barley flour, olive or linseed oil and garlic to treat sheep and goats, but usually herbs from the nature used. In Anatolia some plants are used both to treat humans and animals such as Origanum, Dracunculus vulgaris and Vitex; some others solely used for animals, such as Daphne gnidioides (Ertug 2004). Ethnoveterinary medicine is a poorly developed research field with much potential. There are some early works where we have information on animal treatment as a part of local plant use. For example among Hausa of Nigeria, the rhizome of ginger (Zingiber officinale), which was once used in Western medical practice as a stimulant and carminative in cases of dyspepsia, diarrhea and colic; its essential oil is still applied therapeutically in veterinary practice (Etkin and Ross 1982: 1568). In a much recent study Gradé (2008) investigated not only the ethnoveterinary practices of pastoral peoples of Karamoja- Northern Uganda, but the self-medication of the livestock. This aspect was not well investigated before except a few studies, while ethnoveterinary knowledge has probably originated from careful animal observation. In this environmentally harsh area of Uganda, over 200 plant species' use in ethnoveterinary medicine has recorded, which very few has been recorded for animals before (Gradé 2008).
Fuel and fodder combined under the same title although their uses are distinct, most of the plants can be used for both purposes. Almost all trees and shrubs can be used as fuel, and their leaves, twigs can be gathered, coppiced or browsed as fodder. It is also noted that once the leafy branches were eaten by the animals, the leftover twigs and branches can be used as fuel (e.g. Halstead and Tierney 1998). Fuelwood can be provided from trees, shrubs, herbs and crop residues, and the amount of energy obtained when burnt will vary according the moisture content and the density of the wood (Wickens 2001:255). Forage refers to all browse (the tender shoots and fruits of shrubs and trees) and herbaceous animal feed (ibid:209). Indeed some of the herbaceous fodder plants can be gathered and used as tinder plants. The straw and garden residues are also important fodder and fuel sources.
While some of the crafts solely based on plants as their main supply, some other crafts can use some plant based material, but their main material can be leather/skin, metal, glass, soil, etc. We will cover briefly the vegetable fibers which mainly used in textile, cordage and basketry, as well as dye plants, gum and glues.
The timber of course a very important material for all building-related crafts, and provides us shelter and many plant based materials, but it will not be examined here among the main uses of plants. The carpentary, carving, wood working, building and furniture making were not presented among these crafts, but certainly most of trees can be used by artisans and/or laymen for the above indicated methods for many porposes, and these crafts can became art forms when made for special purposes and by their specialists
Cordage is used here as a general term for all ropes, packing cords, string, threads, lines and twines, while the rope generally composed of three or more strands, each consisting of two threads or yarns (Wickens 2001: 270). Some argue that the use of plants for fibre are regarded as second only to food in their usefulness, and there are well over 2000 species with usable fibre (ibid: 263).
The gums usually provide from the barks or root of some plants, when the bark is cut or injured a sap exudates.
Traditional dye plants which were used to dye wool and other vegetable fibers are numerous, but the number of cultivars used worldwide is quite limited. Among the most important and oldest dye plants we can mention the woad (Isatis tinctoria), dyer's rocket (Reseda luteola), madder (Rubia tictorum), safflower (Carthamus tictorius) and indigo (Indigofera tictoria) for the South West Asia and the Mediterranean basin (Böhmer 2002; Zohary and Hopf 2004). All these plants cultivated, traded and used for thousand of years, until the end of nineteenth century, in addition to local species collected from wild. Cardon (2007) explores 300 plants and 30 animals (marine molluscs and scale insects) used as natural dye sources worldwide. Various analysis methods developed to identify the dyes used in ancient textiles (see Kirby 2008; http://www.arts.gla.ac.uk/SESLL/EngLang/ihsl/projects/ASPNS/bib12.htm).
Environmental uses, such as soil erosion, shade providers, windbreaks, hedge plants, ornamentals, pollution indicators (e.g. some mosses, liverworts can indicate airpollution; some Typha species indicate salt concentrations in water) can be considered among various other uses of plants. Some remove impurities from water, e.g. water hyacinth (Eichhornia crassipes), and some others e.g. Moringa species are used to purifying water in some countries (Wickens 2001: 399).