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This paper documents zootherapeutic practices in Northeast Brazil. It is primarily based on field surveys carried out in fishing
villages located in the States of Maranhão and Paraíba, where dwellers provided information on snake species used as medicine,
body parts used to prepare the remedies, and the illnesses to which the remedies were prescrib...
Context in source publication
Context 1
... the surveyed areas six snake species were used as medicinal resources. The species and respective families were: Crotalus durissus (rattlesnake) (Figure 1), Bothrops leucurus ('lance head', a venomous snake) (Figure 2), and Lachesis muta (bush- master) (Figure 3) of the family Crotalidae; and Boa constrictor (boa constrictor) (Figure 4), Epicrates cenchria ('Rainbow boa'), ( Figure 5) and Eunectes murinus (anaconda) (Figure 6) of the family (Boidae). The most cited species were C. durissus (n=28) and B. constrictor (n=9). ...
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The state of Rio de Janeiro about 500 notified cases of bites by venomous snakes each year. The accident rattlesnake is rare, representing less than 3% of the total. The municipality of Valença, located in the southern state, shows an increase in the number of accidents rattlesnake in recent years. Data were collected from the registry of emergency...
Citations
... However, a greater number of species (n = 11) are used for medicinal purposes, which is in line with ethnozoological research that has revealed that reptiles are among the most used animals in traditional Brazilian medicine (Alves 2009;Alves et al. 2007aAlves et al. , 2010dOliveira et al. 2010;Souto et al. 2011). Among the species of medicinal reptiles used in the region considered herein, we highlight the black-and-white tegu, Salvator merianae Duméril & Bibron, 1839; the cascabel rattlesnake, Crotalus durissus Linnaeus, 1758; the common green iguana, Iguana iguana (Linnaeus, 1758); and the red-tailed boa, Boa constrictor Linnaeus, 1758, which are used in several other locations in Brazil by traditional communities and sold in public markets in several cities (Alves et al. 2007b(Alves et al. , 2008Alves and Pereira-Filho 2007;Rosa 2007, 2010;Ferreira et al. 2009Ferreira et al. , 2012. ...
Many wild vertebrates of the Atlantic Forest have been exploited by human populations, including several endangered species. The practice of hunting is quite common in this area, and people use animal resources in various ways. In this scenario, beyond ecological research of the exploited animals, ethnozoological information is important to support plans for sustainable management and conservation strategies for the fauna of this region. In this chapter, we discuss the use of wildlife resources in the northernmost region in the Atlantic Forest in Brazil and its implications for conservation. There are records that at least 163 vertebrate species have been hunted in the region, belonging to the following taxa: Aves (n = 94; 58%), Mammalia (n = 36; 23%), Reptilia (n = 28; 17%), and Amphibia (n = 5; 4%). The species or resources derived from them are used locally for the following purposes: food (68 species), traditional medicine (39 species), and pets (66 species). At least 75 species are associated with commercialization, mainly birds intended for use as pets. A total of 44 species are hunted for being involved in conflict situations with the human population, mainly snakes. Of the 163 species recorded, 127 are included on lists of threatened species, with 7 species in categories of greatest conservation concern (vulnerable, endangered, or critically endangered), and hunting, regardless of motivation, is one of the factors that has impacted all their populations. The list of hunted species highlights the urgency of further ethnozoological studies, as well as the biology and ecology of the most used species, in order to determine the pressure and influence that commercialization exert on their natural populations. This information is crucial for elaborating animal management and conservation plans.KeywordsAnimal usesBushmeatEthnozoologyGame animalsWildlife
... Many different species of amphibians and reptiles are utilized in traditional and folklore medicine to cure ailments in other countries [24,31,35]. Humans exploit many of these species by using derived products such as meat, eggs, oil, blood, skin, shells, bones, and other body parts as natural products for tools, medications, decorations, food, and for magical and religious purposes [36,37]. ...
Abstract: Amphibians and reptiles have interacted with humans for millennia. However, humans interact with amphibian and reptile species in different manners, which depend on their culture and traditions. This study was designed to better understand the interactions between amphibian and reptile species and their usage among the native peoples in the vicinity of the Jhelum and Chenab rivers, Pakistan. Information was collected through semi-structured interviews and questionnaires, and was analyzed by using different indices, including the frequency of citation, corrected fidelity level, fidelity level, relative importance level, and informant major ailment. Two amphibians and twenty-six reptile species were used in therapeutic medicine in the study area. Based on the cultural analysis, we found that Naja naja (black cobra) was highly cited across all cultural groups. A 100% Fidelity Level was calculated for the following species: Naja naja (eye infection), Varanus bengalensis (joint pain), Eurylepis taeniolatus (cataract), and Acanthodactylus cantoris (cancer). We found five endangered species in the study area, i.e., Aspideretes gangeticus, A. hurum, Chitra indica, Varanus flavescens, and Geoclemys hamiltonii, that were used to cure joint pain, muscle stretching and pain, backbone pain, paralysis, and psoriasis, respectively. Likewise, Lissemys punctata andersoni, a vulnerable species as labelled by the International Union for Conservation of Nature, was extensively used for the treatment of joint pain, body pain, paralysis, and arthritis in the study area. In terms of conservation, it is critical to protect the highly vulnerable and endangered species that are being used in therapeutic medicines. Our findings may be helpful for the conservation of amphibian and reptile species by helping to make an effective plan to prevent their extinction. The main threats to the diversity of amphibian and reptile species in the area are hunting, trading, and cultural use. These threats could potentially lead to the extinction of these species. Therefore, with the involvement of concerned authorities, e.g., local stakeholders, the Ministry of Climate Change, provincial wildlife departments, academia, and conservation
... ailments (Adeola 1992;Alves et al. 2007a;Alves and Filho 2007;Segniagbeto et al. 2013;Williams et al. 2016). ...
The use of Python spp. for traditional medicine purposes has been recorded, but there is a dearth of information on the versatility of body parts used for the treatment of human ailments. This study aimed to determine the medicinal knowledge and level of agreement among traditional medicine practitioners in Ghana on the use of pythons for the treatment of human ailments. Ethnozoological data on the use of pythons for the treatment of human ailments were gathered from 45 traditional medicine practitioners using semi-structured interviews. The use value index and informant agreement ratio were calculated to ascertain the most sought after python body part and the level of agreement of a python body part for the treatment of human ailments. The python head, bones, and skin were the body parts found to be used for traditional medicine purposes together with the fat and eggs. Python fat had the highest use value and informant agreement ratio. Rheumatism, headache, bedwetting, diabetes, and spiritual protection were among the human ailments that were treated with python. Overall, python medicinal use was mainly for spiritual ailments rather than medical ailments. Although the python is currently of less international conservation importance, there is a need to reconcile the high use values of species by traditional medicine practitioners with their conservation status to evaluate their current threats.
... I n most tropical regions, crocodiles and other reptiles are important as food and traditional medicine, as well as for clothing or ornaments (Alves et al., 2006(Alves et al., , 2008(Alves et al., , 2009(Alves et al., , 2013. Wherever crocodilians occur alongside humans, peoples' attitudes towards these animals may vary from indifference to antagonism. ...
Throughout Africa, feelings towards crocodiles vary according to the danger or fear experienced by communities living alongside them. Crocodile conservation programs must therefore be based on reliable assessments of cultural attitudes towards these reptiles. In this study, we interviewed a random sample of 300 persons in six states in southern Nigeria to determine their perception of crocodiles. Our results revealed that most respondents were very familiar with crocodiles, animals being regularly sighted but only in small numbers. Most interviewees were aware of just two crocodile types, consistently describing the dwarf crocodile (Osteolaemus tetraspis) and the West African Nile crocodile (Crocodylus [niloticus] suchus); only a minority of respondents reporting they were aware of the West African slender-snouted crocodile (Mecistops cataphractus).
... Testes em laboratório já demonstraram que os extratos de algumas plantas podem ser úteis como anti-veneno de cobras, auxiliando na diminuição da atividade da toxina (KRISHNAN et al., 2014). Além disso, tratamentos zooterápicos que utilizam serpentes como medidas profiláticas, como mencionado por alguns entrevistados, podem também ser considerados bastante difundidos entre povos tradicionais (BRAZIL, 1934;BALDWIN, 1995;ALVES et al., 2007;BARBOSA et al., 2007). No entanto, a soroterapia ainda é o tratamento mais eficiente contra acidentes ofídicos. ...
A etnociência investiga a origem das atitudes e relações humanas com o ambiente. Nesse contexto, a etnozoologia estuda o conhecimento tradicional do homem sobre os animais. O presente trabalho tem como objetivo obter informações sobre o conhecimento tradicional dos moradores da comunidade de Paracari (Monte Alegre, Pará, Brasil) acerca das serpentes, questionando sobre como eles denominam, caracterizam e lidam com esses animais e com os possíveis acidentes. Para isso, durante três campanhas efetuadas nos meses de novembro e dezembro de 2015, questionários contendo tópicos previamente selecionados foram aplicados a 42 moradores selecionados aleatoriamente e que se dispuseram a contribuir. Destes, 95,23% alegaram já terem tido contato com serpentes e, com relação à hostilidade, 59,53% afirmaram matar a serpente independente da espécie. Quanto à ocorrência de acidentes ofídicos no ciclo familiar, 61,90% dos entrevistados confirmaram tal ocorrência, mas apenas 38,46% procuraram atendimento médico. O tratamento de origem popular mais comumente mencionado no caso de picada de cobra foi um extrato de planta artesanal chamado "Pau-X", fabricado, engarrafado e vendido livremente na região. Apenas Eunectes murinus, Lachesis muta e Crotalus durissus foram corretamente identificadas e caracterizadas pelos moradores. Algumas espécies foram identificadas corretamente, mas, em várias ocasiões, foram caracterizadas incorretamente como venenosas ou não. Todos os entrevistados confirmaram nunca ter tido acesso a informações ou participado de práticas educativo-ambientais sobre serpentes, o que pode contribuir diretamente para o uso de práticas inadequadas na identificação das espécies e no tratamento de acidentes ofídicos.
... Testes em laboratório já demonstraram que os extratos de algumas plantas podem ser úteis como anti-veneno de cobras, auxiliando na diminuição da atividade da toxina (KRISHNAN et al., 2014). Além disso, tratamentos zooterápicos que utilizam serpentes como medidas profiláticas, como mencionado por alguns entrevistados, podem também ser considerados bastante difundidos entre povos tradicionais (BRAZIL, 1934;BALDWIN, 1995;ALVES et al., 2007;BARBOSA et al., 2007). No entanto, a soroterapia ainda é o tratamento mais eficiente contra acidentes ofídicos. ...
p>A etnociência investiga a origem das atitudes e relações humanas com o ambiente. Nesse contexto, a etnozoologia estuda o conhecimento tradicional do homem sobre os animais. O presente trabalho tem como objetivo obter informações sobre o conhecimento tradicional dos moradores da comunidade de Paracari (Monte Alegre, Pará, Brasil) acerca das serpentes, questionando sobre como eles denominam, caracterizam e lidam com esses animais e com os possíveis acidentes. Para isso, durante três campanhas efetuadas nos meses de novembro e dezembro de 2015, questionários contendo tópicos previamente selecionados foram aplicados a 42 moradores selecionados aleatoriamente e que se dispuseram a contribuir. Destes, 95,23% alegaram já terem tido contato com serpentes e, com relação à hostilidade, 59,53% afirmaram matar a serpente independente da espécie. Quanto à ocorrência de acidentes ofídicos no ciclo familiar, 61,90% dos entrevistados confirmaram tal ocorrência, mas apenas 38,46% procuraram atendimento médico. O tratamento de origem popular mais comumente mencionado no caso de picada de cobra foi um extrato de planta artesanal chamado "Pau-X", fabricado, engarrafado e vendido livremente na região. Apenas Eunectes murinus, Lachesis muta e Crotalus durissus foram corretamente identificadas e caracterizadas pelos moradores. Algumas espécies foram identificadas corretamente, mas, em várias ocasiões, foram caracterizadas incorretamente como venenosas ou não. Todos os entrevistados confirmaram nunca ter tido acesso a informações ou participado de práticas educativo-ambientais sobre serpentes, o que pode contribuir diretamente para o uso de práticas inadequadas na identificação das espécies e no tratamento de acidentes ofídicos.</p
... The sacrificial offerings are regarded as gifts to the deities that are supposed to maintain health and general well-being of those involved in the process [2,3]. The animal species most frequently used in traditional folk medicine and practices have been recorded in different social-cultural contexts throughout the world [4][5][6][7][8][9][10][11][12][13][14]. Tribal people have faith in animal-based magico-religious therapies to heal a number of diseases and in witchcraft [15,16]. ...
Background
Religious beliefs and practices have long influenced human perceptions and uses of nature. Animals in particular play a prominent role in magico-religious practices and provide historical and cultural depth of these relationships. Understanding human-faunal relations is often fundamental to the cause of meaningful wildlife conservation. This study investigates the domestic and wild harvested species used for spiritual and religious purposes among the tribals of six tehsils of Udaipur district. Methods
The ethnozoological data were obtained by an emic approach, applying different tools such as semi-structured interviews, participatory rural appraisal, key informant interviews, and focus group discussions. The scientific name and species of animals were identified using relevant and standard literature. Present investigation is a part of major concept worked out for study on tribal people and their beliefs. Ethnozoological information was collected by interview of 150 tribals. The questionnaire was prepared in Hindi keeping all parameters in mind. A total of 55 respondents (35 males and 20 females) answered to the magico-religious parameter. The collected data were analyzed through informant fidelity level (FL). ResultsThe present study was undertaken to have an insight of the ethnozoological uses of animals prevalent in Bhil, Meena, and Kathodi tribes inhabiting the Udaipur district of Rajasthan. A total of 25 animals used for magico-religious and social purposes were recorded from the study area. Out of the total number of animals, 60% (15) were mammals, 24% (6) were birds, 12% (3) were reptiles, and the rest 4% (1) were the mollusks. Of the total ethnozoological practices, 64% fall in the magico-religious category, 12% in socio-cultural category, 12% in the category of ethnomusical, and 12% in the category of taboos. Conclusions
The tribal people maintain strong ties with animals at both the material and spiritual level. Study reveals that traditional people depend on local therapies either magico-religious or natural ones in absence of awareness, modern medical facilities, expensive drugs, and poor transportation. However, the use of animal material in such practices is on a decline.
... Anacondas forage widely on a variety of fish, reptiles, birds and their eggs, and mammals, occasionally including carrion in their diet (Str€ ussmann, 1997;Waller, Buongermini & Micucci, 2001). Like other anaconda species, they are persecuted as predators of domestic animals (Miranda, Ribeiro & Str€ ussmann, 2016), for their fattraditionally used by its purported medicinal properties (Alves et al., 2006), and for their valuable skin . They are sustainably managed only in Argentina, through an initiative known as Programa Curiy u. ...
The study of diet may help to predict the consequences of ontogeny and sexual size dimorphism in resource use. Although diet changes are expected in dimorphic species, ontogeny can be a factor in determining the degree of diet variation within a species. We studied large sexually dimorphic predator, the Yellow anaconda Eunectes notaeus, to learn how influences of sex and size on diet might lead to intersexual niche divergence, therefore avoiding intraspecific competition. We tested the consequences of sexual size dimorphism via two foraging metrics: prey size and feeding frequency. To test the consequences of ontogeny on trophic niche metrics, we related changes in feeding frequency and maximum prey size to increase in anaconda body size. Finally, we tested whether diet composition changed between sexes to the point where it could lead to reduced competition. While females (the larger sex) did eat larger prey compared to males, this effect disappeared when we removed the effect of body size. Females ate more frequently than males, even with body size effect was removed. Predator-prey size ratios were positively affected by maximum prey size, and as expected from foraging theory, did not increase minimum prey size. Feeding frequency did not display any ontogenetic effects. While diet composition varied between sexes, overlap is high. This indicates that variations in resource use as a product of sex-based differences in size are negligible in Yellow anacondas. Although females feed more frequently, this may be an effect of the greater energetic costs of reproduction. Ontogeny has a positive effect on maximum prey size, though this is a general trend, and has already been demonstrated for several other species. Finally, understanding of sex-based changes in resource use will be improved if it can be determined whether such phenomena are consequences rather than causes for sexual size dimorphism.
... In contrast to China, Vietnam, Brazil [4,68,69], and other parts of Nepal [51,70], the use of snakes for food and medicinal products does not appear to be a significant threat to snake conservation in the Chitwan Valley. Killing snakes for human use was rare in Nepal compared to past reports [67]. ...
Background
Venomous snakebite and its effects are a source of fear for people living in southern Nepal. As a result, people have developed a negative attitude towards snakes, which can lead to human-snake conflicts that result in killing of snakes. Attempting to kill snakes increases the risk of snakebite, and actual killing of snakes contributes to loss of biodiversity. Currently, snake populations in southern Nepal are thought to be declining, but more research is needed to evaluate the conservation status of snakes. Therefore, we assessed attitudes, knowledge, and awareness of snakes and snakebite by Chitwan National Park’s (CNP) buffer zone (BZ) inhabitants in an effort to better understand challenges to snake conservation and snakebite management. The results of this study have the potential to promote biodiversity conservation and increase human health in southern Nepal and beyond.
Methods
We carried out face-to-face interviews of 150 randomly selected CNP BZ inhabitants, adopting a cross-sectional mixed research design and structured and semi-structured questionnaires from January–February 2013.
Results
Results indicated that 43 % of respondents disliked snakes, 49 % would exterminate all venomous snakes, and 86 % feared snakes. Farmers were the most negative and teachers were the most ambivalent towards snakes. Respondents were generally unable to identify different snake species, and were almost completely unaware of the need of conserve snakes and how to prevent snakebites. Belief in a snake god, and the ability of snakes to absorb poisonous gases from the atmosphere were among many superstitions that appeared to predispose negativity towards snakes of BZ residents.
Conclusion
People with predisposed negativity towards snakes were not proponents of snake conservation. Fear, negativity, ambivalence towards, and ignorance about, snakes and the need for snake conservation were strong indicators of the propensity to harm or kill snakes. It seems that if wanton killing of snakes continues, local snake populations will decline, and rare and endangered snake species may even become locally extirpated. Moreover, inappropriate perception and knowledge about snakes and snakebites may put BZ people at increased risk of venomous snakebite. Therefore, intensive, pragmatic educational efforts focused on natural history and ecology of snakes and prevention of snakebite should be undertaken in communities and at schools and universities.
... The medicinal snakes QS (Deinagkistrodon acutus), WSS (Zaocys dhumnades) and JQ (Bungarus multicinctus) have been officially recorded in the Chinese Pharmacopoeia since 1953. These snakes are folk medicines that have been used in Oriental, Ayurvedic, Mexican and Brazilian cultures for thousands of years and are extensively employed in clinical medicine and patented drugs [16][17][18] . Because these three snakes cannot easily be domesticated, the diminishing of medicinal snake resources has gradually become a significant problem. ...
A label-free, homogenous and sensitive one-step method for the molecular authentication of medicinal snakes has been developed by combining a rapid PCR technique with water-soluble cationic conjugated polyelectrolytes (CCPs). Three medicinal snake materials (Deinagkistrodon acutus, Zaocys dhumnades and Bungarus multicinctus; a total of 35 specimens) and 48 snake specimens with similar morphologies and textures were clearly distinguished by the naked eye by utilizing a CCP-based assay in a high-throughput manner. The identification of medicinal snakes in patented Chinese drugs was successfully performed using this detection system. In contrast to previous fluorescence-labeled oligonucleotide detection and direct DNA stain hybridization assays, this method does not require designing dye-labeled primers, and unfavorable dimer fluorescence is avoided in this homogenous method.
