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Healing with herbs

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Healing with herbs

“Yes, Bonnie Bloom is my real name,” said Bonnie Bloom, a local herbalist. Sitting in her small greenhouse, she added, “When emigrating from Eastern Europe, my family was assigned the name “Bloom’ at Ellis Island, which suits me fine.”

An early April visit to her modest Gill home and gardens might lead one to think that not much is growing yet. But Bloom has a keen eye for nascent growth, and spots shoots and tendrils emerging from the soil.

“The first nettles,” she noted. A few yards away, she pointed to a pale nub next to a dried stick. “Here’s this year’s black cohosh, next to last year’s.”

Behind the home Bloom shares with her partner, Dan Sachs, piles of logs are stacked in crisscrossed fashion. “Shiitakes,” explained Bloom, referring to the mushroom known for healing properties and delicious flavor.

“Dan and I did this project together: drilling holes, preparing the substrate, inoculating with spores, plugging, and waxing. On our first try, we got four pounds from 10 logs. Now we have many more.”

Bloom and Sachs — an acupuncturist — operate Abundant Splendor, a healing center in Turners Falls. Much of Bloom’s work, however, is literally homegrown: she processes herbal extracts, tinctures and other products in the bottom floor of their split-level ranch house.

An herbal medicine practitioner for over two decades, Bloom founded Blue Crow Botanicals. Her home workspace is small, but tidy and organized: equipment, filters, tools for precise labeling and record-keeping, and hundreds of bottles and jars.

“I wanted Blue Crow to be a small, local business in order to preserve the personal relationship we have with the plants and the medicines we make, as well as with our clients and community,” Bloom said.

Both before and while serving as Blue Crow’s primary herbalist, Bloom worked with Sojourns Community Health Clinic in Westminster, Vermont for 17 years. Now, working from home and with additional growing space at Just Roots Farm in Greenfield, she devotes her skills and knowledge to helping people during a time when health issues have become increasingly uppermost in many peoples’ minds.

Herbalism might seem like a stretch for a girl who grew up in the Bronx, but Bloom’s summers in the Catskills inspired a deep love of the natural world. “As a teen, I loved reading ‘Stalking the Wild Asparagus’ by Euell Gibbons and then trying to find plants in the wild.”

Her main focus as a young person, though, was visual arts; she attended a New York City high school emphasizing music and art. “I loved being in the city,” Bloom said, “with so many bookstores, coffee shops, and things to see and do.”

Her first jobs were in visual arts and teaching high school English. She married a graphic designer, and the couple had four children.

Years later, following a divorce, Bloom found herself staring at a poster advertising a class about herbs. “The poster was an interesting size and well designed, so I signed up for the class, which I found fascinating.”

When the teacher of the class expanded her herbal extract business, Bloom was hired to manage the gardens and do graphic design work for the company. She stayed with Green Mountain Herbs for about five years.

“I learned so much from that first class, and later from working in the field. When I made my move to Sojourns in 2002, I’d found my calling,” said Bloom. She was able to build up the Sojourns apothecary, given that she’d gained herbal manufacturing skills in her previous work.

Entering the world of healing arts held special meaning for Bloom. “I grew up around a lot of cancer and saw relatives suffer from various illnesses after years of smoking and poor dietary habits. I wanted to alleviate suffering by learning about how people can live healthier lives.”

Bloom credits what seemed like a negative — the dissolution of her marriage — as leading to unforeseen positives. “Basically, my life fell apart and I discovered a whole new world. There have always been opportunities and angels in my life. That’s why I’m so hopeful.”

Helping people achieve greater health is, for Bloom, both an art and a science, and she dedicates herself to maintaining supreme quality in her work.

To ensure freshness and quality, Bloom grows many of the 150 plants she uses in her business. “I purchase some herbs from companies I consider reputable and excellent, and also do wildcrafting throughout our region,” she said, referring to the practice of harvesting in the wild with knowledgeable care.

After growing or obtaining plants picked at peak potency, Bloom and her assistants process them into extracts, oils and other products. “We process plants within 24 hours of harvesting to preserve active chemical constituents,” she said. Blue Crow uses organic cane alcohol in producing small batches and optimal concentrations.

“Working at home is convenient and allows for a simpler life,” said Bloom. Each week has cycles, with some days spent in the lab and others working outside in her rented space at the Just Roots farm, at home, or foraging.

Lab work includes pressing, processing, and manufacturing extracts. “There’s also a massive amount of paperwork and tracking, because the government controls all foods and substances. So I work under a tremendous number of regulations.” Lab time also includes filling orders.

In addition to lab and fieldwork, Bloom also sees clients, “over Zoom during the pandemic, but hopefully in person again soon. I love talking with my clients not only about which herbs might be beneficial, but also about nutrition, breathing and movement. I think it’s important to consider all of the healing tools.”

Bloom practices what she teaches, beginning each day with meditation and some form of movement. “I find that life is calmer and more centered when I take that time for myself.”

For Bloom, self-care is essential, not to be dismissed as extra. “We’re in a time of huge changes,” she noted. “It can feel like everything’s happening at once, and that can leave people feeling overwhelmed. COVID, climate crises, human rights abuses, environmental degradation.” Leaning back in her chair, she let out a long, slow breath, then continued: “The way I see it, hope is healthy and worry is unhealthy. Sadness and anger are understandable in this time, but should be fleeting emotions.”

In this, Bloom believes that “human history is fairly fraught, and we’re in a downturn cycle. But that will change if we work with it.”

Noting that “coronavirus is not a one-off,” Bloom added, “If we don’t stop our destructive habits, there will be other similar crises. Humans live in cycles, not in straight lines.”

Bloom’s awareness of the ways humans have created imbalances in nature goes far beyond the pandemic. “Look what we’ve done all over the world. We’re major players, dumping poisons into the soil, air, and water, clear-cutting, weed whacking. We just don’t know when to stop.”

Herbal habitat is shrinking, according to Bloom. “Thousands of mini-storage units and hotels cover areas that used to be habitat for many herbs, not to mention insects, birds and other forms of life.”

She added, “Don’t get me started on the weed whacker. That one tool, in the hands of people who may be well-meaning but are unaware, takes out a lot of medicinal plants growing on peripheries.”

Other problems result from the removal of trees, said Bloom. “When you take out cover, it invites the proliferation of invasives like multiflora rose, bittersweet, wild mustard and knotweed.” While some invasives can also have useful purposes, she noted, “It’s a question of balance.”

Bloom tries to deal with current crises “humbly, with love and attention. At the very least, I try to treat the earth, others, and myself as well as I can. On a practical level, I try to avoid buying or using plastics, because only 9 percent are recyclable. Actions can make a difference.”

Having four grandchildren inspires Bloom to feel positive about the future. “We have a 3-year-old and three newborn babies in our family.”

She understands why people feel depressed in this era, “but depression is a dead end. Instead, we must be generative. There’s always both darkness and light, and we have to choose.”

Bloom believes the planet is in transition. “This is a fragile time. I’d like to be a player in tilting the balance back toward health. I feel grateful that the work I do can help people feel less anxious and frustrated. A steady diet of the news and media will leave one feeling overwhelmed. But it’s important to remember that there’s always goodness and beauty and that the earth offers us healing.”

Eveline MacDougall is a local author, nature lover, and mom who welcomes feedback at [email protected].

Only 6 percent of Americans have dominantly biblical worldview, study shows

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Only 6 percent of Americans have dominantly biblical worldview, study shows
(Wikimedia Commons/Leon Brooks)The Holy Bible.

Nearly 9 in 10 U.S. adults hold to a mixture of worldviews, otherwise known as syncretism, and only a small percentage have a biblical worldview, a new study by the Cultural Research Center at Arizona Christian University shows.


The research was the first release in the center’s American Worldview Inventory 2021 survey.

It examines a biblical worldview and six prominent competing worldviews, showing confusing beliefs from Americans.

The worldviews are Secular Humanism, Postmodernism, Moralistic Therapeutic Deism, Nihilism, Marxism (including Critical Theory), and Eastern Mysticism, also known as “New Age,” according to new research from George Barna and the center.

“Rather than developing an internally consistent and philosophically coherent perspective, Americans embrace points of view or actions that feel comfortable or most convenient,” Barna noted.

“Those beliefs and behaviors are often inconsistent, or even contradictory, but few Americans seemed troubled by that.”

The American Worldview Inventory 2021 is the first survey of its kind to measure biblical worldviews and the six prominent competing worldviews.

The inventory found that the overwhelming majority of American adults lack a cohesive, coherent worldview and instead substitute a patchwork of conflicting, often irreconcilable beliefs and values as they navigate life.

Specifically, there was no single worldview embraced by American adults from among the seven worldviews.

Barna said that the big winner from among the worldviews measured was “none of the above.”

The new study found that nearly nine out of 10 American adults (88percent) embrace an impure, unrecognizable worldview that blends ideas from these multiple perspectives—a worldview that Barna labels “syncretism.”

• One of the shocking outcomes from the research is that the biblical worldview, at a 6 percent nationwide incidence, was the most prolific of the seven worldviews tested.

The other worldviews’ incidence ranged from 2 percent of the public embracing Secular Humanism to 1 percent of adults embodying each of Postmodernism, Moralistic Therapeutic Deism, and Nihilism. Less than one-half of 1 percent embrace either Marxism or Eastern Mysticism/New Age as worldviews.

• The most predominant worldviews in American culture in terms of the embrace of beliefs and behaviors are Moralistic Therapeutic Deism (39 percent of U.S adults either lean strongly or moderately toward its specific beliefs and behaviors) and the biblical worldview (31 percent lean strongly or somewhat toward its beliefs and behaviors).

SECULAR HUMANISM

Among the other worldviews, the percentage of adults who lean strongly or moderately toward specific beliefs and behaviors: Secular Humanism (16 percent); Postmodernism (16 percent); Nihilism (10 percent); Eastern Mysticism (10 percent); and Marxism (10 percent).

The American Worldview Inventory 2021 is the Cultural Research Center’s second national survey of American worldview and specifically measure seven worldviews (Biblical Theism, Secular Humanism, Postmodernism,

The findings are based on half-hour-long personal interviews with a nationally representative sample of 2,000 adults.

The American Worldview Inventory 2021 (AWVI) is an annual survey that evaluates the worldview of the adult U.S. population.

Begun as an annual tracking study in 2020, the assessment is based on several dozen worldview-related questions drawn from eight categories of worldview application, measuring both beliefs and behavior.

SweeGen’s Bestevia® Reb M Heads to Final Approval in European Union

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SweeGen’s Bestevia® Reb M Heads to Final Approval in European Union


SweeGen’s Bestevia® Reb M Heads to Final Approval in European Union – EU Politics Today – EIN Presswire

















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New global compact aims to drive down diabetes deaths, boost insulin access

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New global compact aims to drive down diabetes deaths, boost insulin access

The development comes as risk of early death from diabetes is increasing, underscoring why countries must tackle the disease and bring treatment to all who need it. 

The COVID-19 connection 

“The need to take urgent action on diabetes is clearer than ever”, said Tedros Adhanom Ghebreyesus, the WHO Director-General.  

“The number of people with diabetes has quadrupled in the last 40 years.  It is the only major noncommunicable disease for which the risk of dying early is going up, rather than down. And a high proportion of people who are severely ill in hospital with COVID-19 have diabetes.” 

More than 420 million people worldwide live with diabetes, a group of chronic diseases characterized by elevated blood sugar, which can cause damage to the heart, blood vessels, eyes, kidneys and nerves.  

The most common is type 2 diabetes, which occurs when the body becomes resistant to insulin, the hormone that regulates blood sugar. 

Action on insulin 

The global compact focuses on several priorities.  Among the most urgent is increasing access to diabetes diagnostic tools and medicines, particularly insulin, in low and middle-income countries. 

Roughly half of all adults with type 2 diabetes remain undiagnosed, according to WHO.  Additionally, half of all people with the condition do not get the insulin they need, putting them at risk of irreversible complications such as early death, amputation and sight loss. 

The insulin market is currently dominated by three companies, but a pilot programme for WHO prequalification of the medication, introduced two years ago, could change the situation.  The prequalification process ensures medicines meet global standards for quality, safety and efficacy.   

“Prequalification of insulin produced by more manufacturers could help increase the availability of quality-assured insulin to countries that are currently not meeting demand”, WHO said in a press release.

Meanwhile, discussions are underway with manufacturers of insulin, and other diabetes medicines and diagnostic tools, which could help meet demand at prices that countries can afford. 

WHO / Andrew Esiebo / Panos Pictures

A 54-year-old Nigerian man with Type 2 diabetes had to have his right foot amputated (file photo).

Quantifying costs, meeting targets 

Another key aim of the compact is to set a “global price tag” that quantifies the costs and benefits of meeting new targets for diabetes care.  Governments also will be encouraged to meet their commitments to include diabetes prevention and treatment in primary healthcare and universal health coverage packages. 

Dr Bente Mikkelsen, Director of the Department of Noncommunicable Diseases at WHO, added that the compact seeks to rally key stakeholders, as well as people who live with diabetes, around a common agenda to generate new momentum and create solutions. 

“The ‘all hands on deck’ approach to the COVID-19 response is showing us what can be achieved when different sectors work together to find solutions to an urgent public health problem,” he said. 

Share knowledge, foster collaboration 

The new compact was launched at the Global Diabetes Summit, co-hosted by WHO and the Government of Canada, with the support of the University of Toronto. 

“Canada has a proud history of diabetes research and innovation. From the discovery of insulin in 1921 to one hundred years later, we continue working to support people living with diabetes,” said Patty Hajdu, the country’s Minister of Health.  

“But we cannot take on diabetes alone. We must each share knowledge and foster international collaboration to help people with diabetes live longer, healthier lives — in Canada and around the world.”

COMECE and CEC: “Churches have an important message and value to add to the Conference on the Future of Europe”

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COMECE and CEC: “Churches have an important message and value to add to the Conference on the Future of Europe”

The Commission of the Bishops’ Conferences of the European Union (COMECE) and the Conference of European Churches (CEC) addressed a letter to the newly appointed members of the Executive Board of the Conference on the Future of Europe on Thursday 8 April 2021, advocating for the integration of Churches in the Conference Plenary as distinct key stakeholders, in line with Article 17 TFEU, according to which the EU maintains an open, transparent and regular dialogue with Churches and religious associations.

In the letter, Fr. Manuel Barrios Prieto and Dr Jørgen Skov Sørensen, respective general secretaries of COMECE and CEC, stressed that the Churches, alongside other stakeholders, are able to provide significant inputs to the discussion about the future of Europe.

Strongly committed to further developing the European project on the basis of the Christian ideals of justice, peace and the integrity of creation, COMECE and CEC highlighted the need to continuously strengthen our common European values “in order to reaffirm commitment to the vision of the EU as a true community of values that contribute to a peaceful, prosperous, free, just, inclusive and sustainable Europe for all”.

 

In this context, COMECE and CEC emphasized their willingness and preparedness to contribute to the Conference. “Churches have an important message and value to add to the Conference on the Future of Europe – the letter reads – “for example arranging discussions with special focus on values, sustainability and social justice, particularly involving young people […] at the regional and national levels”.

Together, COMECE and CEC represent Churches in which around 380 million European citizens in all EU Member States are members.

Stop illegal live sports streaming, urge MEPs | News | European Parliament

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Stop illegal live sports streaming, urge MEPs | News | European Parliament

, https://www.europarl.europa.eu/news/en/headlines/society/20210408STO01625/

Bona Releases 2020 Sustainability Report

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Bona Releases 2020 Sustainability Report


Bona Releases 2020 Sustainability Report – Book Publishing Industry Today – EIN Presswire


















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DNA of politics and religion

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DNA of politics and religion

MILLIONS of citizens would have failed to detect the significance of a statement issued by two big ethno-religious political parties last month expressing their stand over usage of a West Asian term for God by people of another faith. Is it okay for politicians to wade into religion?

Malaysians who are schooled in the idea that religion and politics ought to be kept separate will insist that politicians stay out of this. However, scholars of antiquity well-versed in the subject know that politics and religion have always been intertwined.

If you look at the DNA of every human being, there are two strands woven around each other. Similarly, religion and politics are two strands of civilisation that support each other. Religion is the anchor for civilisation, devising a uniform set of beliefs and practices to unify the diverse spread of a civilisation’s reach.

As for the other strand, politics, with its structures and institutions, is the device for governing the huge masses of people that comprise a civilisation. In times of antiquity, the king and priest always stood together side by side.

The word priest is used by scholars in a broad sense to mean a person wielding official religious authority, and priesthood is the class that wields such authority. The priest confirms that the ruler is appointed by God and the king ensures that all the people accept the religious belief system.

The priesthood may define the word for God, so as to draw boundaries around its meaning. This has clearly happened. The king will then enforce this definition and forbid non-believers from using the word.

That is par for the course in times of antiquity when the flow of information was in the hands of kings and priests. It is not quite the same today. What is the most pressing concern of Malaysians? The lack of unity in pursuing what is good for the nation as a whole.

Belief in God is supposed to bring unity, and yet we let the word itself divide us. Doesn’t “God” mean the same thing in any language? No, it’s not like “water” as some think. Water is the same whether you call it sui (Mandarin), air (Malay) or mizu (Japanese) because in all cases it is the substance H20.

However, “God” is not a substance but a conceptual notion. As God lies beyond the realm of the presently knowable, the best we can do is to formulate some ideas about God. These ideas differ from religion to religion, and hence, the words that translate into “God” acquire shades of meaning that can range like the colours of a rainbow.

The definition of any word for God incorporates elements that reflect the ethnic, geographical, sociopolitical and functional concerns of a civilisation. While Islam has developed one concept of God, Christianity holds on to another and uses the term “Son of God” freely.

This term, “Son of God”, was immensely popular throughout the ancient civilised kingdoms of the world, especially in civilisations of the vast West Asia-North
Africa-Mediterranean Europe (WaNaMe) region before 570 CE.

In the anthropomorphic cultural milieu of that region, God was defined as having characteristics resembling human qualities, and conversely some humans possessed divine nature.

For several thousand years, from the oldest civilisations up till the last days of the Roman Empire, what was the source of political power for the large assortment of kingdoms in WaNaMe?

Despite their vast cultural diversities and huge range of languages, all these ancient kingdoms drew their political power from a common source – God and the Son of God.

Which man could be nearer to God than the Son? Hence, to secure absolute loyalty, obedience and compliance to his laws, the ruler as the highest person in a civilisation had to be the Son of God.

The ancient kings of Israel were styled as the firstborn Sons of God. The Jewish tradition, however, recognises that the Son of God is not literally the Son of God, and so the king is not divine but entirely human.

Other kings had no such reservations. All the Egyptian pharaohs, if they were males, were Sons of Re and Divine. Re is the name for God in ancient Egypt. If you know Mandarin, you know that Re gives light, energy and power.

Perseus of Greece and Romulus of Rome were also the Sons of God. Orpheus, the Greek poet and musician, was a Son of Apollo the God. The most powerful Son of Apollo was Caesar Augustus, the first Roman emperor who was born of a Virgin Mother.

As Time magazine noted in a December 2004 cover article where it touched on Roman imperial grandeur, the emperor was “Son of God, Lord, Saviour of the World, and the One who has brought peace on earth”.

As far back as 1988, Britain’s well-respected daily newspaper Financial Times had in its Christmas issue that year acknowledged the widespread belief in human divinity, starting from the earliest days of civilisation in Iraq.

In that issue, it printed an image dating back to 1500 BCE of the Virgin Mother Goddess Ishtar with her child, who was both man and God. Readers initially thought it was a drawing of Jesus and his mother Mary.

The Chinese regarded their emperor as the “Son of Heaven” with a divine mandate to rule wisely. But the Japanese remain torch-holders. To this day, Japan maintains that its imperial line is descended from the Sun Goddess Amaterasu. This divinity has enabled the Japanese people in wartime to instantly solidify as one bloc at the emperor’s command. Who would disobey a God?

How did God produce a Son? Easy. Across the whole of Asia from the Mediterranean to the Pacific, ancient myths proclaim the universe to be made from the body of God, who is both father and mother of creation. What are human beings, then? Children of God.

Some religious authorities feel that the term “Son of God” implies polytheism but a scholar of antiquity will smile and say: “Anything goes in politics.”

The point is not whether there is really a Son of God but whether the use of this metaphor effectively garners wide unconditional support for the title-holder. Caesar found it useful.

The writer champions interfaith harmony.
Comments: [email protected]

Retail clients continue to lose out due to high investment products costs

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Retail clients continue to lose out due to high investment products costs
The European Securities and Markets Authority (ESMA), the EU securities regulator, today publishes its third annual statistical report on the cost and performance of European Union (EU) retail investment products. In the report ESMA finds that the costs of investing in key financial products, such as UCITS funds, retail alternative funds, and structured investment products (SRPs) remain high and diminish the investment outcome for final investors.

Clear and understandable information about the impact of costs on the returns that retail investors can expect to receive is key to allowing investors to make informed investment decisions. Ensuring this information is made available is a key element in meeting ESMA’s investor protection objective.

The main findings in the report are the following:

  • Fund costs: UCITS costs only marginally declined over time. For one-year investments they were 1.4% in 2019 compared to 1.5% in 2018 on average across asset classes;
  • Volatile returns: Average gross UCITS fund performance depends on market developments and varies significantly over time. It amounted to 7.7% in 2019, while it reached no more than +0.2% in 2018 for a one-year investment. The market impact of COVID-19 falls outside the reporting period;
  • Retail investors: Retail clients pay on average around 40% more than institutional investors across asset classes. A ten-year investment of EUR 10,000 in a portfolio composed of equity, bond and mixed funds led to a gross value of around EUR 21,800 and EUR 18,600 after costs. Around EUR 3,200 in costs were paid by the investor;
  • Risks: Higher risk exposures entailed higher costs irrespective of the asset class;
  • Active and passive funds: The evidence on cost structure showed that costs were higher for active equity and bond UCITS compared to passive and UCITS ETFs, ultimately implying net underperformance of active equity and bond UCITS, on average, compared to passive and UCITS ETFs. Top-25% active equity UCITS overperformed compared to the top-25% passive and related benchmarks, at shorter horizons. However, the cohort of UCITS changes over time making it complicated for investors to consistently identify outperforming UCITS;
  • ESG funds: ESG outperformed non-ESG equity UCITS mostly due to sectoral factors. According to the evidence, actively managed ESG funds showed lower costs than non-ESG, not supporting the view that there is systematic greenwashing by ESG funds;
  • Retail AIFs: Retail AIFs, similar to UCITS, showed high return volatility. While being negative in 2018, gross annualised returns in 2019 were 12% for Fund of Funds (FoFs) and 9% for the residual category “Others” that includes investment primarily focused on equity and bonds. Net returns confirm what has been observed for gross returns, being 11% for FoFs and 7% for Others;
  • SRPs: The analysis on costs and performance scenarios for SRPs showed that total costs were largely attributable to entry costs and varied substantially by country and payoff type. Moreover, there was little difference in simulated returns between moderate and favourable performance scenarios; and
  • Transparency: There is limited comparability across Member States. Heterogeneity and data availability issues persisted, as well as lack of harmonisation in national regulation.

This report aims at facilitating increased participation of retail investors in capital markets by providing consistent EU-wide information on cost and performance of retail investment products. It also demonstrates the relevance of disclosure of costs to investors, as required by the MiFID II, UCITS and PRIIPs rules and the need for asset managers and investment firms to act in the best interest of investors, as laid down in MiFID II, and the UCITS and AIFM Directives.

Next steps

EIOPA has also published today its report on insurance-based investments products and personal pension products. A joint ESMA-EIOPA event to share the findings of both reports will take place on 21 April 2021. During this webinar you will see a presentation of the reports, which will be followed by a Q&A session. 

Ancient pottery reveals the first evidence for honey hunting in prehistoric West Africa

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Ancient pottery reveals the first evidence for honey hunting in prehistoric West Africa
Nok terracotta figurines. Credit: Goethe University

A team of scientists, led by the University of Bristol, with colleagues from Goethe University, Frankfurt, has found the first evidence for ancient honey hunting, locked inside pottery fragments from prehistoric West Africa, dating back some 3,500 years ago.

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Honeybees are an iconic species, being the world’s most important pollinator of food crops. Honeybee hive products, including beeswax, honey and pollen, used both for food and medicinal purposes, support livelihoods and provide sources of income for local communities across much of Africa, through both beekeeping and wild harvest.

Today, honey is collected from wild bee nests in many African countries. In the West African tropical rain forest, hunting for wild honey, found in natural hollows in tree trunks and on the underside of thick branches, is a common subsistence activity.

It is not known how long humans have been exploiting bee products. Honey would certainly have been a rare source of sweetener for ancient people and was probably highly sought after. However, there is very little surviving evidence for ancient human exploitation of the honeybee, except for palaeolithic rock art which shows bees and honeycombs, spanning the period 40,000 to 8,000 years ago, the majority of which is found in Africa.

Historical and ethnographic literature from across Africa also suggests that bee products, honey and larvae, were important both as a food source and in the making of honey-based drinks, such as beer and wine.

The Bristol team were carrying out chemical analysis of more than 450 prehistoric potsherds from the Central Nigerian Nok culture to investigate what foods they were cooking in their pots. The Nok people are known for their remarkable large-scale terracotta figurines and early iron production in West Africa, around the first millennium BC. Acidic soils at Nok archaeological sites meant that organic remains such as animal bones and plants did not survive very well so what Nok people were eating was somewhat of a mystery.

To the team’s great surprise, their findings, published today in the journal Nature Communications, revealed that around one third of the pottery vessels used by the ancient Nok people were used to process or store beeswax. The presence of beeswax in ancient pottery is identified through a complex series of lipids, the fats, oils and waxes of the natural world. The beeswax is probably present as a consequence either of the processing (melting) of wax combs through gentle heating, leading to its absorption within the vessel walls, or, alternatively, beeswax is assumed to act as a proxy for the cooking or storage of honey itself.

Excavated Nok vessels are cleaned and photographed at the Janjala research station, shown in the picture: Dr Gabriele Franke, Goethe University. Credit: Peter Breunig

Honey is often an important food source for hunter-gatherers and there are several groups in Africa, such as the Efe foragers of the Ituri Forest, Eastern Zaire, who have historically relied on honey as their main source of food, collecting all parts of the hive, including honey, pollen and bee larvae, from tree hollows which can be up to 30 m from the ground, using smoke to distract the stinging bees.

Honey may also have been used as a preservative to store other products. Among the Okiek people of Kenya, who rely on the trapping and hunting of a wide variety of game, smoked meat is preserved with honey, being kept for up to three years, A number of the Nok pots contained chemical evidence for the presence of both beeswax and meat products.

As well as using honey as a food source, it may have been used to make honey-based drinks, wine, beer and non-alcoholic beverages, which are commonplace across Africa today, although it should be noted that the chemical identification of ancient fermentation is notoriously difficult. The writings of ancient explorers provide insights into the antiquity of these practices. For example, Ibn Battuta, the Muslim Berber scholar and explorer, whilst visiting Mauritania in 1352, tells of a sour drink made from ground millet mixed with honey and sour milk. A further account of the preparation of wine from honey is found in a record of a Portuguese visit to the west coast of Africa (1506-1510).

Honey and beeswax may also have been used for medicinal, cosmetic and technological purposes. Beeswax has also variously been used from prehistoric times as a sealant or waterproofing agent on Early Neolithic collared flasks in northern Europe, as a lamp illuminant in Minoan Crete and mixed with tallow, possibly for making candles, in medieval vessels at West Cotton, Northamptonshire. Lead author, Dr. Julie Dunne from the University of Bristol’s School of Chemistry, said: “This is a remarkable example of how biomolecular information extracted from prehistoric pottery, combined with ethnographic data, has provided the first insights into ancient honey hunting in West Africa, 3,500 years ago.”

Professor Richard Evershed FRS who heads up Bristol’s Organic Geochemistry Unit and is a co-author of the study, added: “The association of prehistoric people with the honey bee is a recurring theme across the ancient world, however, the discovery of the chemical components of beeswax in the pottery of the Nok people provides a unique window on this relationship, when all other sources of evidence are lacking.”

Professor Peter Breunig from Goethe University who is the archaeological director of the Nok project and co-author of the study, said: “We originally started the study of chemical residues in pottery sherds because of the lack of animal bones at Nok sites, hoping to find evidence for meat processing in the pots. That the Nok people exploited honey 3,500 years ago, was completely unexpected and is unique in West African prehistory.”

Professor Katharina Neumann from Goethe University, Frankfurt, who is the archaeobotanical director of the Nok project and co-author of the study, added: “Plant and animal remains from archaeological sites usually reveal only a small part of what prehistoric people had been eating. Chemical residues of beeswax in potsherds opens up completely new perspectives for the history of resource exploitation and ancient diet.”

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                                        <a class="text-medium text-info mt-2 d-inline-block" href="https://phys.org/news/2015-11-early-farmers-exploited-beehive-products.html" rel="nofollow">Early farmers exploited beehive products at least 8,500 years ago</a>
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                                                                                            <strong>More information:</strong>
                                            Honey-collecting in prehistoric West Africa from 3,500 years ago, J. Dunne, N. Neumann, P. Breunig, R. Evershed et al, <i>Nature Communications</i>, 2021.


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