Collecting data in the field is the main and the most time consuming part of ethnobotanical studies, and various steps has to be taken into account before starting a fieldwork. We need to define what we want to accomplish, focus on our aims and complete a project with our proposed methodology, techniques of quantification, and try to find the financial support for our proposal (for further details see: Alexiades 1996; Cotton 1996; Martin 1994; Vogl et al 2004 and check IDRC website). A very useful guidebook was compiled for recording indigenous knowledge (IK) is available in the International Development Research Centre (IDRC) webside, including characteristics of IK, intellectual property rights, developing a research framework, data collection techniues and case studies (http://www.idrc.ca/en/ev-28700-201-1-DO_TOPIC.html).
Although every study presents unique challenges, there are some main issues in each fieldwork, such as defining sample size (study area, respondents) and the methodology. In addition to carefully designed research plan, links and collaborative exchanges with host-country institutions and colleagues has to be established. Many countries require written permissions for collecting plant material and researching, protocols for those permissions has to be completed and received before starting the fieldwork. An extensive literature available concerning intellectual property rights, as traditional knowledge is considered an intellectual property, it is subject to regulations (Berlin and Berlin 2005; Wickens 2001).
We also need to write or work on our objectives, ways of proceeding research and our expectations from this study in a more simple but very clear, accurate way to communicate with local community and our informants. Even if we have written the best professional or theoretically perfect proposal, received grants and permissions, if we can not explain clearly our aims and objectives to the peoples we will work together, we can expect no success.
Pre-field studies of checking the literature related to the study area, plant lore, agriculture, economy, ethnography, botany and checking the herbariums are a necessity while planning the field-work. Floras, check lists, ecological reports and databases can give valuable insights about which plants are likely to be present in a particular area (Wickens 2001:20) and their possible uses. If available, explorer’s and travellers reports about the area, and ethnographic, folkloric, historical accounts of researchers has to be checked. Contact with experts related to the topic you are interested, and/ or about the area. The Royal Botanic Gardens, Kew provides three interconnected bibliographic databases: the Economic Botany data set in relation to Kew Record of Taxonomic Literature and Plant Micromorphology datasets (http://kbd.kew.org/kbd/searchpage. do). In addition to these a database for the survey of Economic Plants for arid and semi-arid lands is also operated by Kew (SEPASAL http://www.kew.org/ceb/sepasal/) and more general information can be searched through epic: http://epic.kew.org/index.htm. University of Michigan- Dearborn also hosts a Database of Foods, Drugs, Dyes and Fibers of Native American Peoples, Derived from Plants (http://herb.umd.umich.edu/). Missouri Botanical Garden’s Database is focusing on tropical plants, although it does not include uses, provide the bibliography and images: http://www.tropicos.org/
One aspect is the need to conduct research with local people rather than purely for or about them (Alexiades 2006: 20). This aspect of ethnobotanical study is getting more and more emphasized recently. If we want not only to record, but to sustain the biodiversity and local diversity of cultures we need to aware that people and areas who protected this diversity and knowledge should be encouraged by bringing together our strengths. We also have to aware of socio-economic and political context of fieldwork, as well as who might be considered as stakeholders. Alexiades pointing out that hunter-gatherer societies for example, universally recognized for their acute observation and ecological insights, are extremely vulnarable to material and political marginilisation and displacement by pastoralists and agroculturalists (Alexiades 2006: 21). On the other hand small farmers who protect and disseminate their traditional knowledge also under the threat of commercial agriculture and market needs. Recording and publishing their knowledge can create a threat to their environments, resources, ways of living or patent rights. The genetic and chemical attributes of plants and their processing techniques should be saved and stored until necessary regulations for the property rights or intellectual rights are established. Traditional knowledge of endemic species, genera, or families has to be taken into account with more sensitive approach as these are not only culturally important but has to be treated with conservational concern.
Berkes rightly says in his seminal work of Sacred Ecology (2008: 270): Rooted in different worldviews and unequal in power, Western and traditional knowledge are not easy to combine. It may never be possible or desirable to meld the two, even if Western knowledge is represented by one of the holistic traditions. Each is legitimate in its own right, within its own context; each has its own strengths. The two kinds of knowledge may be pursued separately but in parallel, enriching one another as needed.
Short term surveys and exploration trips is not considered efficient data collection method for ethnobotanical studies. Researchers usually avoid what is called “conventional extraction” of information over a short time period (Medley and Kalibo 2005), unless the data has to be collected in a short time in collaboration with local co-investors. One of the leading economic botanists of UK, Gerald E. Wickens noted that: ‘Living in a country teaches one more about the significance of plants in the lives of people than it is possible to learn through expeditions’ (Wickens 2001). Cotton (1996:91) also argues that ethnobotanical research most commonly involves a “sustained observation of people, which can be achieved only by long-term participation in local customs and daily life.” The longer the time in the field means the greater opportunity to build rapport and collect more data (Alexiades 1996:14). Bernard says (2002) that rapport is 'what makes it possible for anthropologists to do all kind of otherwise unthinkably intrusive things'. Gaining the rapport and acceptance needs time and good will of both sides, as well as time to explain your focus. An example of this can be given from a fieldwork in Turkey: while at the end of the first six months the number of plants that has been recorded as useful was 60, and at the end of 18 months this number has been reached to 250 (Ertug-Yaras 1997). This was a fieldwork in the author's own country, so with no obvious language barriers in theory, however, due to the differences in attitudes, perceptions, local idioms, the first few months was not productive or the author may not explain well what her aims was.
Living in the fieldwork area over a year with the group of people is ideal to create efficient bonds, rapport, and observation time in various conditions, seasons. Seasonality is also important factor as people interact with different plants in various seasons, further people might be more available during particular times of the year to participate in the study. Logistically it can be impossible or very hard to work during rainy season in tropical areas (Alexiades 1996:15) or of the extreme heat during the summer. The agricultural calendar (plant gathering, cultivation and animal husbandry) as well as the religious feast days of the area should be checked and the fieldwork should be designed according to it. For example being in the field, during the holy fasting month of Ramadan in any Muslim country is not an ideal timing, as people would not pay any attention to you or your research.
Ethnobotanists collects two main types of data: 1. Cultural data 2. Related plant material and specimens.
These two main data collections should be simultaneous for each plant. There is no way to collect first the information about all useful plants and then collecting plants or vice versa. Even if you know all the useful plants of one area, the local names, uses, processes and recipes changes occasionaly from village to village or from a house to the next.
What do we mean with cultural data? Anything we need to know about a person's relation with plants, her/his knowledge about plants are usually culturally determined. Asking the questions and recording the accounts of our informants is not straightforward. Collecting cultural data- talking to another person in a different society or just with a different background belies the tremendous challenge of learning to recognize and minimize the ways in which we unconsciously reinterpret and reformulate the experience of others on the basis of our own (Alexiades 1996:55). For example while you are asking to the informant to find out his/her knowledge of a crop or a traditional farming technique, he/she might expect you to find a solution to his/her immediate problem with that crop or that field. So with different expectations in mind, you may not receive the answers you have asked, or get scattered answered. When we receive an answer we also do not know how to interpret that, as we were not aware the usual interactions among individuals in that society. So, asking the same questions to various informants, and having some group discussions time to time is advisable.
The collection of the right and the good quality samples (herbarium specimens or dry material, such as seeds, pods, bark) are prerequisites of proper identification. Right samples means what the people are actually using, not what we think they are using! To be able to collect the right samples we need to go to collect the material with reliable informants, and/or we need to confirm the collected plant specimens with more informants. Detailed field notes, including where, when, what has been collected and photographs of the plants within their surrounding habitat has to be consided as a must. We will not explain the plant collecting techniques or which plant organs are required for identification, or when and how we will collect samples, how to dry them, etc. These techniques are described in various reference books (Alexiades 1996, Forman and Bridson 1989, Wickens 2001) and it is always advised to get help from a specialist, a botanist and/or a taxonomist. Ethnobotanical studies usually embrace not only the plants, but some non-plants such as fungi, algea and bacteria, for their contribution to food and drink (edible mushrooms, fermentation of drink) (Wickens 2001:4), and their collection techniques also need to consult to a specialist (e.g. for collecting mushrooms: Halling 1996; for bryophytes: Buck and Thiers 1996).
Objects made by plant materials are considered important samples for teaching and for further research purposes. Brooms, mats, baskets, nets, strings, musical instruments, toys, clothes, wooden tools, boxes and containers has to be collected in addition to herbarium specimens, and all information related to its production, who, where, when it has produced has to be recorded and labelled. When possible having a video of the production of the object would be a great help for future researchers. A special artifact interview sheet and a data base for recording various characteristics of the object will be advised. Drawing a sketch and recording the names of various parts is also useful.
To follow up on the refrences below please see the references page.