One of the main goals of ethnomycological studies has been understanding the role of wild edible mushrooms (WEM) in diverse cultures. To accomplish such a purpose, the local knowledge of WEM and their cultural importance have been evaluated and compared using qualitative and quantitative methods. However, few studies have documented these aspects in non-edible mushrooms, because they are considered to be in a category of residual cultural importance. To make up for this lack of investigation, this paper analyzes the traditional knowledge of non-edible mushrooms to understand their cultural role and break it down to its components. The analysis of this topic shows how this knowledge represents a good strategy to prevent mushroom intoxications in humans. This study was carried out in two communities residing in La Malintzi National Park, Tlaxcala, Mexico. Mushroom species indicated as non-edible were collected during 13 ethnomycological expeditions and seven requests. To get an insight into the local knowledge about these mushrooms, we used ethnographic techniques, 91 free listings and 81 semi-structured interviews. In total, we collected 178 specimens of wild mushrooms recognized as non-edible by locals, which corresponded to 103 species belonging to 45 genera. People who participated in the study had a vast and deep understanding of non-edible mushrooms. For them, the most important species were Amanita muscaria, Neoboletus aff. erythropus, Xerocomellus chrysenteron, and Suillus tomentosus. Two uses were the most mentioned by respondents: as an insecticide and for medicinal purposes. Of note, however, is that A. muscaria was reported as edible years ago. To avoid possible intoxication, all non-edible mushrooms were included in the general category of “poisonous mushrooms.” Non-edible species are seen as a cosmogonic counterpart (“twins”) of the edible species that they resemble. We obtained 101 specific recognition criteria, useful only when comparing paired species: edible vs non-edible. The most culturally important non-edible groups were differentiated by clear and precise characteristics, which were reflected in the nomenclature and allowed their classification into specific ethnotaxa. We found that non-used resources can be the object of a deep traditional knowledge and have a vast cultural importance. In the case of wild non-edible mushrooms in particular: the species are named; they are the subject of vast traditional knowledge which is based on their edible/non-edible duality; this knowledge is widespread but has limited consensus, there is little lexical retention; and this knowledge is vital to avoid fatal intoxications. In consequence, both deadly species and species that share similarities with the most important edible mushrooms have a high cultural importance.

中文翻译：

---

打破剩余类别的范式和不可忽视的未利用资源的重要性：非食用蘑菇的“重要”传统知识及其实质性文化意义

民族真菌学研究的主要目标之一是了解野生食用菌 (WEM) 在不同文化中的作用。为了实现这一目的，我们使用定性和定量方法对 WEM 的当地知识及其文化重要性进行了评估和比较。然而，很少有研究记录了不可食用蘑菇的这些方面，因为它们被认为是具有残余文化重要性的类别。为了弥补调查的不足，本文分析了非食用蘑菇的传统知识，以了解其文化作用并将其分解为各个组成部分。对本主题的分析表明，这些知识如何代表预防人类蘑菇中毒的良好策略。这项研究是在居住在特拉斯卡拉拉马林茨国家公园的两个社区中进行的，墨西哥。在 13 次民族真菌学考察和 7 次请求中收集了指示为不可食用的蘑菇物种。为了深入了解当地关于这些蘑菇的知识，我们使用了民族志技术、​​91 个免费列表和 81 个半结构化访谈。我们一共采集了178个被当地人认定为不可食用的野生蘑菇标本，对应45属103种。参与研究的人对非食用蘑菇有广泛而深刻的了解。对他们来说，最重要的物种是毒蝇伞，Neoboletus aff。erythropus、Xerocomellus chrysenteron 和 Suillus tomentosus。受访者提到最多的两种用途是：作为杀虫剂和药用。然而，值得注意的是，毒蕈菌在多年前就被报道为可食用的。为避免可能的中毒，所有非食用蘑菇都被归入“毒蘑菇”总类。不可食用的物种被视为它们相似的可食用物种的宇宙对应物（“双胞胎”）。我们获得了 101 个特定的识别标准，仅在比较配对物种时有用：可食用与不可食用。文化上最重要的不可食用群体通过明确而精确的特征进行区分，这些特征反映在命名法中，并允许将它们分类为特定的民族分类。我们发现未使用的资源可以成为深厚的传统知识的对象，并具有巨大的文化重要性。特别是在野生非食用蘑菇的情况下：物种被命名；它们是基于可食用/不可食用二元性的大量传统知识的主题；这种知识很普遍，但共识有限，几乎没有词汇保留；这些知识对于避免致命的中毒至关重要。因此，致命的物种和与最重要的食用蘑菇有相似之处的物种都具有很高的文化重要性。