Ethnobotany
Ethnobotany: the plant lore of indigenous cultures; also: the systematic study of such lore
– Merriam Webster Dictionary
Plants are a crucial element in the survival of humans, but for many non-indigenous societies our immediate connection to plants has been replaced by visits to the grocery store, pharmacy, or hardware store. Our food is trucked from distant places and even other countries and arrives ready for us to take home and eat. Few of us every hunt and gather our food and medicines, or manufacture our own tools. What’s worse is many people don’t know how to do these things anymore. The knowledge for them has been lost.
For many indigenous people, however, that knowledge hasn’t been lost. Even after they suffered through colonialism and residential schools the knowledge has still been cultivated and passed down from generation to generation. The Elders have been the keepers of this information and a new generation, as well as scientists, anthropologists, and those who recognize the value of this traditional knowledge are working hard to keep it alive. In a world dominated by technology the knowledge of plants is still vitally important as we don’t eat technology.
Look out on the grasslands, in the forests, and alpine areas of the Gold Country region and you’ll see plants – grasses, trees, shrubs, flowers, cacti – the list is long. Many of these plants have been used for a variety of purposes for thousands of years. They were and are used for traditional medicines, food, tools, clothing, and spiritual ceremonies.
Dr. Liis Jeffries, a retired instructor from the Nicola Valley Institute of Technology (NVIT) taught ethnobotany and other natural sciences and spent a great deal of time learning from local elders. “They’re the ones who really know the value of the plants around us,” she says. “Plants and humans are always interacting,” she explains. “It’s important to understand that. Now people don’t see the plants anymore, some don’t even notice they’re there. But there are so many, and every season reveals a new aspect of the plants. The knowledge of when and how to pick them and for what purpose is so valuable.”
Here are just a few of the plants used by the Nlaka’pamux people in the Merritt area. Much of this information can be found in the popular guidebook Plants of Southern Interior: British Columbia and the Inland Northwest, edited by Roberta Parish, Ray Coupé, and Dennis Lloyd.
Saskatoon (Amelanchier alnifolia)
The Saskatoon berry, also known as service berry, is a member of the rose family. It’s one of the earliest bloomers in the area with fragrant white flowers in early spring. It can be found abundantly in sunny locations in low to mid elevations and in valley bottoms, forests, open slopes and even grasslands. Local people picked and dried the berries and mixed them with both bitterroot and meat. The dried berries were a winter staple and they were frequently traded with people from the coast. A medicinal drink for women after childbirth was created by boiling the stalks with maple.
Arrow-leaved balsamroot (Balsamorhiza sagittata )
Part of the sunflower family, balsamroot can be seen in abundance in the spring with its striking yellow flowers. The plant grows well in warm, dry areas and can often be seen growing near ponderosa pine. All parts of this plant are edible and they were and are an incredibly valuable staple to the Nlaka’pamux people. The leaves can be eaten raw, steamed, or even smoked (like tobacco). The roots can be roasted and steamed as well. The dried seeds can be pounded into a type of flour. “Before the blossoms open,” Dr. Jeffries points out, “the stalks are like celery. They are very tasty and refreshing.”
Big sagebrush (Artemesia tridentate)
Abundant across much of the southern interior and grasslands, sagebrush is actually part of the sunflower family. This bigger variety has leaves that are wedge shaped and 1-3 cm long. Extremely fragrant, particularly after a rain, it blooms in late summer. The leaves and branches have been used to make tea for colds. The tea has also been used to soak sore feet. The bark was woven into mats, bags, and clothing. Most commonly, however, it is dried and bundled to burn for smudging ceremonies.
Brittle prickly pear cactus (Opuntia fragilis)
Well-known to many geocachers, prickly pear cactus is not just a painful nemesis with its 1-3 cm long barbed spines, it has value as well! Widespread in low elevations, grasslands, rocky outcrops, and dry plateaus, this perennial has bright yellow and peach-coloured flowers in the spring. Particularly during times of famine, the stems were gathered in spring and boiled, roasted, used in soup, or blended with berries and fat to make cakes. The flesh was also boiled to make a cough syrup.
Many of the Nlaka’pamux people and indigenous people throughout the area still gather plants and use them in their everyday lives. The ways of the past are just as valid today as they were thousands of years ago.
Note: It is important to note that the medicinal uses mentioned here are not endorsed or a replacement for medical care. Proper information and training is essential if wish to start using natural medicines.
Bibliography and Sources:
Jeffries, Dr. L. Personal interview, July 3, 2017
Parish, R. et al. Plants of Southern interior British Columbia and the inland northwest. Lone Pine, 1996.
“Definition ethnobotany” (no date). In Merriam Webster, Retrieved July 4, 2017 from https://www.merriam-webster.com/dictionary/ethnobotany
Detailed access information:
Travel East down highway 97C (Merritt to West Kelowna) and exit onto Lundbom Road. Watch for signs identifying Laurie Guichon Memorial Grasslands Interpretive Site, follow the signs for the recreational site. This road will lead you to a large pullout on the left side of the road. On foot cross the road and look for a fallen tree. Approx 100 feet from the road.
Take time to visit the Interpretive Kiosk, and learn about the flora and fauna of the area.