HiTOP Is Not an Improvement Over the DSM

In their response to our article (both in this issue), DeYoung and colleagues did not sufficiently address three fundamental flaws with the Hierarchical Taxonomy of Psychopathology (HiTOP). First, HiTOP was created using a simple-structure factor-analytic approach, which does not adequately represent the dimensional space of the symptoms of psychopathology. Consequently, HiTOP is not the empirical structure of psychopathology. Second, factor analysis and dimensional ratings do not fix the problems inherent to descriptive (folk) classification; self-reported symptoms are still the basis on which clinical judgments about people are made. Finally, HiTOP is not ready to use in real-world clinical settings. There is currently no empirical evidence demonstrating that clinicians who use HiTOP have better clinical outcomes than those who use the Diagnostic and Statistical Manual of Mental Disorders ( DSM). In sum, HiTOP is a factor-analytic variation of the DSM that does not get the field closer to a more valid and useful taxonomy.

Genetic Diversity Evaluation and Conservation of Kam Fragrant Glutinous Rice (Oryza sativa L.) Germplasm in Southeast Guizhou, China

The genetic diversity of rice germplasm is the basis for increases in rice yield and quality. The collection, assessment, and protection of the genetic diversity of rice germplasm is important for achieving sustainable agriculture and assuring food security. Many underdeveloped indigenous areas have abundant and valuable rice germplasm resources. However, in-depth assessments of the genetic diversity of rice germplasm from these areas and studies related to protecting these traditional cultures are not available. In this study, from 2005 to 2016, the authors have conducted in-depth evaluation of the genetic diversity of Kam fragrant glutinous rice germplasm resources in southeast Guizhou by using multidisciplinary comprehensive methods such as ethnobotany, cultural anthropology, and modern molecular markers. In total, 376 Kam fragrant glutinous rice samples from 42 villages in the Dong community in southeast Guizhou were collected. Agronomic traits of panicles were complex and exhibited diversity. Some varieties had good disease resistance and adaptation to cold and wet climates. The Dong people named the Kam fragrant glutinous rice varieties by using seven elements, including diverse traits, growth environment, and origin. Traditional folk classification, in addition to morphology and biological analysis using molecular markers, indicates that Kam fragrant glutinous rice includes 91 varieties. Kam fragrant glutinous rice comprises a very high number of varieties, most of which are japonica-type and exhibit a high level of genetic diversity. The traditional folk classification of Kam fragrant glutinous rice by the Dong community is consistent with the biological classification. The traditional naming of Kam fragrant glutinous rice provides an important reference for understanding its genetic diversity. The high level of genetic diversity in Kam fragrant glutinous rice is not only related to the natural environment of the area but also tightly linked with the abundant and diverse Dong ethnic traditional cultures, which has led to protection of Kam fragrant glutinous rice’s genetic diversity.

Bird diversity and ethno-ornithological knowledge of local people in Ciletuh-Palabuhanratu Geopark, Sukabumi, West Java, Indonesia

Iskandar J, Fathin AS, Silmi RH, Husodo T, Wulandari I, Megantara EN, Partasasmita R, Shanida SS. 2021. Bird diversity and ethno-ornithological knowledge of local people in Ciletuh-Palabuhanratu Geopark, Sukabumi, West Java, Indonesia. Biodiversitas 22: 3409-3422. Birds have ecological and social functions, and are common to be used as bioindicators of environmental changes. Birds are very important consideration when establishing conservation areas, including geopark which has uniqueness in terms of geological, biological and cultural diversities. This study aimed to investigate the bird diversity in Ciletuh-Palabuhanratu Geopark, West Java, Indonesia and as well as to reveal the local knowledge on bird species and folk classification, functions and utilization of birds among the village people. Mixed methods of quantitative and qualitative approaches were applied in this study, while some techniques, including semi-structured interviews, structured interviews, and bird observation on transect and spotlighting were employed to collect the primary data. In total, there were 121 bird species of 47 families of which 88 species were recorded during the field observation and 79 species were documented through the interviews with respondents. Among them, 12 species are listed as having high conservation status under IUCN, 17 species are listed as Appendix II (CITES), and 21 species are listed by Regulation of the Minister of Environment and Forestry of the Republic Indonesia No. P 106/2018 on Protected Plant and Animal Species. The local community has profound knowledge of birds species, folk classification, ecological, socio-cultural, and socio-economic functions. In the past, the village people had traditional beliefs and myths on birds, resulting in some sacred birds had been traditionally conserved. Nowadays, these are no longer strongly existed, and consequently, many birds have been hunted by using different methods of hunting birds, both traditional and modern for various purposes, including for consumption, bird keeping, and trading to obtain cash. Therefore, bird conservation efforts that involve the community are really needed in this area as the strategy of sustainable management of Ciletuh-Palabuhanratu Geopark.

Folk classification and traditional uses of Cyperus esculentus, a neglected and underutilized species in Benin

Adjahossou VN, Gbemavo DSJC, Abidja S, Laly J, Gbaguidi AA, Anagonou AD. 2021. Folk classification and traditional uses of Cyperus esculentus, a neglected and underutilized species in Benin. Biodiversitas 22: 2972-2979. The sweet pea or tigernut (Cyperus esculentus L.) has very high potential to be developed but is considered a neglected and underutilized plant in Benin. The current study aims to investigate the indigenous knowledge related to local diversity, production and uses of various landrace types of tigernut grown in its production areas in Benin. Using Participatory Research Appraisal (PRA) method, we surveyed 113 tigernut farmers in different regions of production in Atacora Department, Benin. Univariate statistics were performed to describe and compare tigernut farmers' responses on botanical and agronomic criteria. We found that the tigernut farmers in the studied area distinguished three landraces of C. esculentus. Two landrace types produced yellow-skinned tubers and the other produced black-skinned tubers. Economic value, agro-morphological traits and organoleptic quality were the criteria considered by the farmers when choosing the type of landrace to cultivate. According to the farmers, the attacks of the tubers by earthworms and termites constituted the main constraints of the production of tigernut. Local people used the species mainly for food, while small proportion was for medicine (e.g., for aphrodisiac) and soil fertilization purposes. This study implies that C. esculentus in Benin deserves better attention to be conserved and developed.

Folk Classification and Factor Rotations: Whales, Sharks, and the Problems With the Hierarchical Taxonomy of Psychopathology (HiTOP)

The Hierarchical Taxonomy of Psychopathology (HiTOP) uses factor analysis to group self-reported symptoms of mental illness (i.e., like goes with like). It is hailed as a significant improvement over other diagnostic taxonomies. However, the purported advantages and fundamental assumptions of HiTOP have received little, if any, scientific scrutiny. We critically evaluated five fundamental claims about HiTOP. We conclude that HiTOP does not demonstrate a high degree of verisimilitude and has the potential to hinder progress on understanding the etiology of psychopathology. It does not lend itself to theory building or taxonomic evolution, and it cannot account for multifinality, equifinality, or developmental and etiological processes. In its current form, HiTOP is not ready to use in clinical settings and may result in algorithmic bias against underrepresented groups. We recommend a bifurcation strategy moving forward in which the Diagnostic and Statistical Manual of Mental Disorders is used in clinical settings while researchers focus on developing a falsifiable theory-based classification system.

Eastern Polissian dialectal speakers’ metatextual utterances: dialectal speech

The article deals with the problem of the study of the dialectal personality phenomenon and analyzes Eastern Polissian dialectal material, which testifies about actualization of the dialectal speakers’ metalinguistic consciousness. It is noted that the territory of Eastern Polissia borders on Belarusian and Russian languages, on the border of which scholars notice a special “surge” of metalinguistic activity, although they indicate that dialectal speakers’ metatextual utterances are not frequent in everyday communication. The purpose of the study is to identify the metatextual utterances of the Eastern Polissian dialect that reflect their knowledge and evaluation of the dialectal speech. The source of the study is the dialectal material recorded by the author in Chernihiv and Sumy oblasts during 2009–2019 and recorded dialectal texts; metatextual utterances are fixed occasionally. It is established that metatextual utterances in the dialectal communication arise spontaneously in the condition of communicators’ / speakers’ language norm contravention, understanding the opposition “his own” — “foreign”, relocation of dialectal speakers to another language environment and explorer’s provocation with direct questions. Revealed manifestations of oppositions “the Ukrainian literary language (or dialectal speech, which, according to dialectal speakers’ opinion, is close to literary)” — “the dialectal speech”, “the town speech” — “the village speech”, “the speech of educated people” — “the speech of village people” reflect the folk classification of idioms. It is determined that Eastern Polissian dialectal speakers, comprehending the dialectal speech, define in general its locality, peculiarity (e.g. га|монитʼ па-с|войему, па-с|войему разга|варʼуйем, тара|торим па-с|войему), mixed character (e.g. |мʼешана |мова, |мова |путана, пе|ремис’) and the language belonging of dialectal words in particular (e.g. гово|ритʼ, кур|сʼіроватʼ, наж|раўсʼа). The negative and positive axiology of dialectal speech is determined, in particular negative estimation is prevalent. Pointing to a mixed type of the dialectal speech — a combination of the Ukrainian, Russian or Belarusian language elements, dialectal speakers identify themselves with the khokhols; also they identify themselves with Ukrainians. Neutral or negative dialectal speakers’ estimations of the name of khokhol are fixed partially. The study outlines vistas of further research into dialectal metatextual utterances.

Folk classification of wild mushrooms from San Isidro Buensuceso, Tlaxcala, Central Mexico

Background An ethnomycological study was conducted to describe the fungus concept and the traditional fungus classification system for the Nahuas of San Isidro Buensuceso, in central Mexico. The study which provides information on the co-existence of various forms of classification, based on both cultural and biological characteristics. Methods The research included conducting community interviews and forest forays in the company of mushroom pickers. The triad technique, pile sorting, and fresh mushroom sampling methods were used. Traditional names were analyzed to describe the Nahua classification system for fungi. Results and conclusion The triad technique with non-utilitarian stimuli allowed the fungi to be identified as an independent group of plants and animals. The Nahua people of San Isidro classify fungi primarily based on their use, where they grow, and by humoral characteristics. The analysis of the names revealed a classification based on the criteria proposed by Brent Berlin. This study identified the detailed knowledge of fungi in this Nahua community. The criteria used for the recognition of the species are very reliable, since they use organoleptic, ecological, phenological, and morphological characteristics.

Folk name and lore of birds from the Sundanese of West Java, Indonesia: An ethno-ornithological survey

Mulyanto D, Iskandar J, Madani A, Gunawan R, Partasasmita R. 2020. Folk name and lore of birds from the Sundanese of West Java, Indonesia: An ethno-ornithological survey. Biodiversitas 21: 4384-4395. Since last time, research on birds in West Java had been undertaken by ornithologists. The ethnoornithology research, however, has been rarely employed. The study aims were to account for vernacular or folk names, folk classification, and folkloric birds based on case of the mountain people of Keratasari, West Java, Indonesia. The method in this study was qualitative with the ethnoornithological approach. The field data were collected by focus group discussion and deep interviews with informants of 12 groups of independent village people of four villages of Kertasari sub-district. The naming of collected data was by systematic elicitation of names from pictorial representations of birds and organized here to facilitate analysis of various aspects of folk taxonomy about the scientific one. Folklore about birds that were collected in natural contexts is also included to indicate the birds' role and their names in symbolic processes that exceed the limits of literal reference. The result of the study showed that it was recorded 222 bird species, representing 170 vernacular names, 93 of them were recorded by Koningsberger (1901-1909). The taxonomic and folkloric mode of knowledge in this paper presents that birds play important roles in villagers' lives of Sundanese people, particularly in the study area. Generally, birds have been an important role in socio-cultural aspects, including in folklore of Sundanese people who reside in rural mountain areas of West Java.

Ethnobotany of Amorphophallus paeoniifolius: Morphology, folk classification, and habitat in area around Ciremai Mountain, Cimanuk Watershed Region, West Java, Indonesia

Mutaqin AZ, Kurniadie D, Iskandar J, Nurzaman M, Partasasmita R. 2020. Ethnobotany of Amorphophallus paeoniifolius: Morphology, folk classification, and habitat in area around Ciremai Mountain, Cimanuk Watershed Region, West Java, Indonesia. Biodiversitas 21: 3898-3909. Plants that grow in the world have a diversity of names, characters, and growing environments. Likewise, plants that grow around Ciremai Mountain, including the Cimanuk Watershed, are very diverse in species and habitats. One species of plant in this region is Amorphophallus paeoniifolius (Dennst.) Nicolson. This plant is closely related to people's lives. This plant is a species of the tuber that has the potential to be used for various purposes. This study aims to determine the knowledge of the people about the ethnobotany of A. paeoniifolius especially the morphology, folk classification, and habitat with case studies in several villages in Cikijing Sub-district, Majalengka District which is ecologically located in the Ciremai Mountain neighborhood and, based on geography, is included in the Cimanuk Watershed. The qualitative method is used in this research. The data were collected through observation and semi-structured interviews or deep interviews with competent communities by focusing on their diversity. Data were analyzed by cross-checking, summarizing, and synthesizing and were narrated descriptively through an emic and ethical approach. The results showed that the people in the Ciremai Mountain neighborhood, namely Cipulus Village, Cilancang Village, Jagasari Village, and Sindangpanji Village, Cikijing Sub-district, Majalengka District knew names, morphology, and folk classification of A. paeoniifolius. This plant is popularly known as suweg in local name. People's knowledge related to morphology (leaves, tubers, roots, and flowers) in these areas is generally not much different. Related to folk classification, people generally say that suweg has variant based on the color of the tubers and sunlight exposure to the place of growth. The intended variant is suweg with reddish-white and yellowish-white of the tuber flesh’s color. Another classification is the suweg variant which grows in the hieum (shading area) and negrak (open area). Concerning hábitat, the people informed that the suweg grows in the garden and homegarden (specifically in the Sindangpanji village, the people said that besides growing in both types of land, the suweg also grows on the edge of rice fields and ponds). Besides, suweg also grows in hot and cold (tiis) conditions; from the beginning of the rainy season to the beginning of the dry season, which is marked by yellowing and falling of leaves; in various soil conditions (such as red, black, brown or sandy soil); and with various species of plants (except with eurih and areuy,in which the growth of the plant is not optimum).

Traditional Buryat Beliefs About Birds

This study, based on ethnographic, linguistic, and folk materials, describes and interprets Buryat ideas of birds. The analysis of lexical data reveals the principal groups of birds according to the Buryat folk classification. The bat’s status is indistinct, since bats are not subordinate to the kings of the animal world. Diagnostic criteria underlying the classification of birds are outlined. The main criterion was whether a bird was beneficial or harmful. Ornithomorphic images in Buryat mythology, folklore, and ritual are described. Cult birds and bird totems are listed, and relics of local bird cults (those relating to swan, goose, duck, pigeon, and eagle) are revealed. Birds with positive connotations are the swan, crane, swallow, pigeon, eagle, and eagle-owl. Those with negative connotation are the kite, raven, crow, quail, cuckoo, and hoopoe). The attitude toward ducks, hawks, magpies, and jackdaws is ambivalent. Certain birds (ducks and ravens) were related to cosmogonic ideas; others (swan, goose, eagle, etc.) were endowed with a werewolf capability. The raven, the cuckoo, and the hoopoe symbolized natural cycles, whereas the magpie and the quail were associated with the soul. The role of bird images in the mytho-ritual practices is discussed. The Buryat mythological ideas reflected not only specific ethnic views of certain birds, but also universal ones.