126
ARMANDO DA SILVA
The large leaves of this plant reputedly have healing qualities that arrest the growth of leprous sores.
Villagers are very conscious of some plants that can, if necessary, be eaten without ill effects, the so-called famine foods. Wild plants are classified into shoh (#) covering edible plants in general, and sut (†) a term describing wild medicinal plants. The distinguishing line between these two is hard to define as many medicinal plants are suspected of being famine foods to which are attributed tonic qualities. Their leaves, stalks, or succulent sections are usually added to soup or congee to impart taste and body. An example of a famine food is the pulpy fruit of Rhodomyrtus tomentosa. In August and September this shrub yields a sweet purple fruit which is picked and eaten. The local name for the fruit is kong ním (¥) but its other name of pei kwan kong (¤) meaning "the berry that one eats when fleeing from soldiers" strongly suggests that it is indeed one of many famine foods of this area.3
To keep insects from ruining crops, village cultivators often use insecticides derived from plants. A rotenone extract, injurious to insects but not to man, is derived from the tuber roots of Derris trifoliata, called locally tuk yue tung (“fish poison vine"). The insecticide extract is diluted in water and sprinkled on crops, particularly the leaves of the sweet potato.4
The castor oil plant, Ricinus communis, called pei ma (¦) is a plant that was formerly widely used by villagers. The seeds were crushed to make an illuminant oil, and the leaves are still used as poultice for foot sores. It is still a common plant about villages. Most non-economic medicinal plants associated with home remedy are usually regarded as communal property. While these plants are not specifically protected by the villagers, neither are they uprooted without cause. Thus the castor oil plant exists because some of the more conservative villagers still rely on it to supply leaf poultices for leg sores.
Many older villagers still place a greater reliance on plant medicine than on patent medicine and pills. Again for this reason, many plants that to outsiders seem of no useful significance are tolerated, though not purposefully cultivated for their curative qualities. The god of medicinal plants, Shun Nung (µ) is honoured on Chinese New Year when bits of red paper or cloth
126
ARMANDO DA SILVA
The large leaves of this plant reputedly have healing qualities that arrest the growth of leprous sores.
Villagers are very conscious of some plants that can, if neces- sary, be eaten without ill effects, the so-called famine foods. Wild plants are classified into shoh (#) covering edible plants in general, and sut ( †) a term describing wild medicinal plants. The distinguishing line between these two is hard to define as many medicinal plants are suspected of being famine foods to which are attributed tonic qualities. Their leaves, stalks, or succulent sections are usually added to soup or congee to impart taste and body. An example of a famine food is the pulpy fruit of Rho- domyrtus tomentosa. In August and September this shrub yields a sweet purple fruit which is picked and eaten. The local name for the fruit is kong ním (f) but its other name of pei kwan kong (*) meaning "the berry that one eats when fleeing from soldiers" strongly suggests that it is indeed one of many famine foods of this area.3
To keep insects from ruining crops, village cultivators often use insecticides derived from plants. A rotenone extract, injurious to insects but not to man, is derived from the tuber roots of Derris trifoliata, called locally tuk yue tung (“fish poison vine"). The insecticide extract is diluted in water and sprinkled on crops, particularly the leaves of the sweet potato.4
The castor oil plant, Ricinus communis, called pei ma (A) is a plant that was formerly widely used by villagers. The seeds were crushed to make an illuminant oil, and the leaves are still used as poultice for foot sores. It is still a common plant about villages. Most non-economic medicinal plants associated with home remedy are usually regarded as communal property. While these plants are not specifically protected by the villagers, neither are they uprooted without cause. Thus the castor oil plant exists because some of the more conservative villagers still rely on it to supply leaf poultices for leg sores.
Many older villagers still place a greater reliance on plant medicine than on patent medicine and pills. Again for this reason, many plants that to outsiders seem of no useful significance are tolerated, though not purposefully cultivated for their curative qualities. The god of medicinal plants, Shun Nung () is honoured on Chinese New Year when bits of red paper or cloth
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