Ethnozoology

Como surge la mente humana, su funcionamiento y sus particularidades, son preguntas que vienen de tiempos remotos. Gracias a la teoría evolutiva, establecida por Charles Darwin y desarrollada ampliamente como un hecho y como un paradigma científico, sabemos de nuestra gran cercanía con los chimpancés, de la que solo nos separa el 1% de la configuración genética, y podemos reconocer nuestros antepasados comunes en un trecho que abarca casi cinco millones de años, desde los primeros intentos de bipedalismo, lo que nos permite afirmar quiénes somos y de dónde venimos, como especie biológica.

The Cape Floristic Region in South Africa's Western Cape is home to the world's smallest floristic kingdom (there are six in total), which includes the unique Fynbos Biome, and supports nearly 9,000 species of plants, of which around 69% are endemic. 1 The Fynbos is partly protected in a series of eight UNESCO World Heritage Park sites, including the Table Mountain National Park which shares the Cape Peninsula with the city of Cape Town, its suburbs, shanty towns, industrial zones and other infrastructure. Today the region is plagued by intense, destructive fires that ravage nature reserves and cause significant damage to property. In January 2000, dramatic Fynbos wildfires torched 8,370 hectares of the Cape Peninsula, damaging 70 houses and 200 shacks in an informal settlement in the Cape Metropolitan area. 2 Despite intensive scientific research and fire management work, there is little agreement on the causes of such intense fires, their frequency, or whether they are unu...

Prosopis cineraria belongs to the family Mimosaceae. Traditionally the tribal people use Prosopis cineraria in their daily diet. Its leaves, pods and bark have many significant phytochemical components. It is used traditionally for treatment of various ailments like leprosy, muscular tremors, dysentery, asthma, leukoderma, bronchitis, dyspepsia, rheumatism, gastrointestinal, respiratory, cardiovascular disorders, piles and earache etc. The stem barks and leaves of Prosopis cineraria were collected for phytochemical screening to identify the different types of beneficial compounds used in herbal medicine. The solvent extract of the plant material was studied. The objective of this study was to analyze the extracts of Prosopis cineraria which proved a positive response for phytochemicals like alkaloids, proteins, carbohydrates, flavonoids, saponins and tannins in alcohol and aqueous solvent extracts.

In the Mixteca region of Oaxaca, Mexico, cattlemen and herdsmen use ethnoveterinary medicine (especially herbal medicine) to control sheep and goat diseases. The objective of this work was to document the resources and practices related to traditional veterinary medicine for goats (Capra aegagrus hircus) and sheep (Ovis aries) from two localities of the municipality of San Juan Bautista Coixtlahuaca, in the Mixteca of Oaxaca. The information was obtained through the participant observation, making six trips accompanying the shepherds in their outings to shepherd the sheep and goats, as well as interviews with 23 herdsmen / shepherds. Among the diseases and symptoms that the shepherds mentioned are: abdominal pain (most widely mentioned), retained placenta, fractures, conjunctivitis and ophidism. The most used medicinal plants are: Mentha spicata, Matricaria recutita, Origanum vulgare, Allium cepa, Allium sativum, Piper auritum, Aloe vera, Pittocaulon praecox, Phragmites australis, Physalis ixocarpa and Agave spp. Other home remedies that are used in ethnoveterinary are: cooking oil, white vinegar, salt and sugar. Most of the prescriptions are preparations that are supplied to the sick animal by mouth.

Background: Some Mayan peasant-hunters across the Yucatan Peninsula in Mexico still carry out a hunting ritual –Loojil
Ts’oon, Loj Ts’oon or Carbine Ceremony– in which they renew the divine permission for hunting in order to continue
deserving the gift of prey after a period of hunt. Thus they are granted access to game by the gods and the Lords of
the Animals, particularly the spirit/evil-wind call. This paper focuses on the acts within the Loojil Ts’oon –which is
performed in the X-Pichil community and surrounding area– that make it unique among the hunting rituals performed
in other parts of the Peninsula.
Methods: The Loojil Ts’oon hunting ritual was observed and registered in audiovisual format in two different
occasions in X-Pichil (Friday 04/29/2011 and Friday 07/29/2011). Afterwards, we delivered digital videodisks (DVD)
to hunters and their families and to the j-men (the magic-medic-ritual specialist) who participated in these
ceremonies. This delivery produced confidence among participants to talk more openly and in-depth about the
Loojil Ts’oon, revealing symbolic, psychological, and material details previously unknown to outsiders. Qualitative
information was obtained through the ethnographic method using techniques such as participant observation
and guided tours. Semi-structured interviews were carried out to obtain complementary information.
Results and discussion: On one hand, we describe the preparation and cleansing of the “Sip soup”, as well as its
parading and distribution –delivery to the spirit/evil-wind Sip– on the streets of the community (highlingting the
role of the rooster as a counter-gift). On the other hand, the cleansing of the jaws (of deer: Odocoileus virginianus,
Mazama spp.; and peccaries: Tayassuidae) and their return to the Lords of Animals in the hills so that they may
give these animals new life.
Conclusions: By performing the Loojil Ts’oon, the act of killing an animal is legitimized. The kill transforms into an
exchange to perpetuate life, in which gods and Lords of animals grant the hunter the solicited new game if he
has completed his ritual duties and has not broken the prescribed hunting rules. The Loojil Ts’oon does not only
represent the continuity and regeneration of animals, that is, fauna as a resource, but also of the whole hunting
cycle. The hunter does so to maintain and recreate order and equilibrium in one’s relationship with nature as a
whole, with the rest of one’s social group, and with oneself. Thus, hunting transcends the exclusively material
dimension of a subsistence activity

Keywords: Ritual hunting, Ritual deposit, Carbine (firearm), Spirit/evil-wind Sip, Jaws, Yucatan Peninsula

Un virus recorre el mundo, ahora diría aquel clásico: el COVID-19. Millones de humanos hemos tomados medidas sanitarias para evitar el contagio: uso de cubrebocas, mascarillas, guantes, sanitizadores, confinamientos, tratamientos inmunológicos, todo lo que pueda ayudar. Pero, recorre y avanza sin consideración alguna de estado económico, social, de género o nacionalidad, no importa la etiqueta preferida. Avanza.
Lo cierto, es que, como parte de estos cambios, nos ha tocado, sacar el diccionario y aprender palabras nuevas o darles sentidos nuevos. La palabra virus, que quiere decir veneno, recuperó su sentido biológico original.

Introduction to See You On The Other Side podcast, episode 169, 8 November 2017 (interview by Mike Huberty and Allison Jornlin, Madison, Wisconsin).
Online at http://www.othersidepodcast.com/blog/2017/11/08/169-hunting-witchs-familiar-dr-martin-walsh-zanzibar-leopard/.

Esta investigación tuvo como objetivo documentar la comercialización de huevos de gallinas criollas en los mercados de Tlacolula, Ocotlán, Zaachila y Central de Abastos, en la región de los Valles Centrales de Oaxaca, México. La información se obtuvo mediante observación directa, entrevistas y encuestas; los resultados se analizaron mediante el paquete Excell y con estadística descriptiva. Se identificaron tres tipos de participantes (productores, consumidores e intermediarios), que intervienen en los canales de comercialización (productor-consumidor y productor-intermediario-consumidor). Mujeres con una edad promedio de 54 años son las que definen el precio, cantidad y calidad de huevo criollo que se ofrece en los mercados. Para su transporte, comercialización y almacenamiento, las participantes emplean utensilios propios de la región (canastas, bolsas y botes). El precio por pieza fluctúa de $1.00 a $2.60, con un margen de comercialización de $ 0.20 a $0.60. En la región de estudio, el mercado de Zaachila es el de mayor importancia para la comercialización de huevo criollo porque en él se expende la mayor cantidad de huevos, intervine el mayor número de productoras y el destino del producto es local, regional y nacional.

No reliable estimates exist for populations of Andean bears (Tremarctos omatus). They occupy >260,000 km2 in 5 Andean countries, and if their densities are comparable to those of North American black bears (Ursus americanus), the total population may be >20,000. Unbroken tracts of the Andes stretching more than 200 km and extending over 3000 m of elevation exist for this

This paper compares the medicinal uses of animals in fishing communities located in the North and Northeastern regions of Brazil. Data were obtained through field surveys conducted in the Northern state of Pará and in the NE states of Paraíba, Piauí and Maranhão. We interviewed 137 people (67 men and 70 women), who provided information on animal species used as remedies, body parts used to prepare the remedies, and illnesses to which the remedies were prescribed. Comparisons were made using cluster analysis. Interviewees quoted 138 animal taxa, 11 of which are listed in the Brazilian list of threatened species. Animals were used to treat 100 illnesses. Results suggest that similarities in the repertoire of medicinal resources chosen by the surveyed communities reflects both a geographic/cultural continuum and the local accessability/availability of the resources.

Influence des interactions avec les ours, les loups et les lynx sur les perceptions des chasseurs et des éleveurs de République de Macédoine.
La nature conflictuelle des relations entre les hommes et les prédateurs conduit à s’interroger sur l’origine des perceptions négatives liées à ces animaux ainsi que sur l’articulation entre processus d’identification et processus relationnels. Cette étude, basée sur des enquêtes ethno-éthologiques menées en République de Macédoine, souhaite montrer que les comportements des ours, des loups et des lynx ont un impact sur la fréquence et la nature des interactions avec l’homme et influencent ainsi les perceptions qui leurs sont associées.

Article L335-3 en vigueur Modifié par la Loi n°98-536 du 1 juillet 1998 art. 4 ( JORF 2 juillet 1998 ). En vigueur, version du 2 Juillet 1998 Première partie : La propriété littéraire et artistique. Livre III : Dispositions générales relatives au droit d'auteur, aux droits voisins et droits des producteurs de bases de données. Titre III : Procédures et sanctions. Chapitre V : Dispositions pénales.

Nous présentons une distribution géographique des noms pour le 'cheval' (et quelques mots thématiquement associés comme 'jument', 'poulain') pour l'Europe, et essayons d'en tirer quelques enseignements sur ce que ces noms peuvent nous dire. Nous verrons (a) qu'il faut toujours tenir compte des dialectes, en utilisant les atlas dialectologiques, (b) que les noms du 'cheval' sont très variés en Europe, même au sein de groupes linguistiques par ailleurs cohérents, (c) qu'ils ne nous disent pas tellement ou pas du tout le « passé profond » mais - plus intéressant - ce qui s'est passé.

Ants (Insecta: Hymenoptera: Formicidae) in Ant-Man movie, with biological notes.
Ants are commonly present insects in cultural events, such as fables, tales, stories, movies, series, cartoons, and artworks. This article lists and biologically analyzes the four species of ants present in the movie “Ant-Man” (Marvel, 2015): Camponotus pennsylvanicus, Paratrechina longicornis, Paraponera clavata, and Solenopsis mandibularis (= S. geminata).

Four stars in the night sky have been formally recognised by their Australian Aboriginal names. The names include three from the Wardaman people of the Northern Territory and one from the Boorong people of western Victoria. The Wardaman star names are Larawag, Wurren and Ginan in the Western constellations Scorpius, Phoenix and Crux (the Southern Cross). The Boorong star name is Unurgunite in Canis Majoris (the Great Dog). They are among 86 new star names drawn from Chinese, Coptic, Hindu, Mayan, Polynesian, South African, and Aboriginal Australian cultures.

The Zanzibar leopard (Panthera pardus adersi Pocock, Felidae) is an island endemic which has been hunted to the point of extinction. In this paper, based on research begun in 1995, we outline the political and economic circumstances which led to the progressive demonization of this large carnivore and concerted efforts to exterminate it. Cultural constructions of the leopard’s significance and value have varied between different groups of political actors as well as changed over time. Metaphorical extensions of the ecologists’ ‘keystone species’ concept cannot capture complex histories of this kind, and we argue for a more nuanced understanding of cultural salience in this and similar cases.

This chapter provides an overview of the global use of herpetofauna in traditional folk medicine and the implications for conservation. The results indicate that 331 species (284 reptiles and 47 amphibians) are used in traditional folk medicine around the world. Among the species recorded, 182 reptiles and 42 amphibians are listed in the IUCN Red List. Additionally, 93 reptiles are in some of the appendices of CITES. These numbers demonstrate the importance of understanding such medicinal uses in the context of reptile conservation as well as the need for considering sociocultural factors when establishing management plans directed toward the sustainable use of these reptiles.

Over the Easter holiday we finished drafting a paper about the Zanzibar leopard for an edited volume provisionally entitled Animals Out of Place: Cryptozoology in Anthropological Perspective. This book gathers together case studies from around the world and is being edited by Samantha Hurn, who lectures in the School of Archaeology, History and Anthropology at the University of Wales Trinity Saint David. There are plans to present some of its chapters in a panel on 'Cryptozoology: animals out of place or time' at ASA11: Vital powers and politics: human interactions with living things, the annual conference of the Association of Social Anthropologists of the UK and Commonweath, which will be held at Lampeter in September. Here's an extract from our draft chapter, 'Cryptids and credulity: the Zanzibar leopard and other imaginary beings', which still has to be reviewed by colleagues. It follows sections on 'The Zanzibar leopard in scientific discourse', 'Ethnotaxonomies of the Zanzibar leopard', and 'Witchcraft and leopard-keeping narratives':

El Patrimonio Biocultural en la mesa de discusión ada una de las millones de especies que existen en el planeta guarda memoria de su evolución en su código genético. Como especie, el Homo sapiens también posee una memoria genética, y además posee otra cultural. Es decir, así como existe un código genético por medio del cual las especies "memorizan, aprenden y recuerdan" sus relaciones con la naturaleza, en la especie humana además existe un código cultural que opera como un instrumento de aprendizaje. En el ser humano, la memoria de especie toma la forma de experiencia aprendida y perfeccionada colectivamente, de saberes transmitidos de generación en generación durante cientos e incluso miles de años.

Os conflitos socioambientais configuram-se como ameaças ao modo de vida das comunidades tradicionais e ao conhecimento ecológico local, adquirido pela relação entre grupos sociais com o ambiente, ao longo das gerações. Portanto, a partir de uma abordagem etnobiológica, objetivou-se evidenciar um conjunto de categorias de análises que determinam os vínculos tradicionais e étnicos de uma comunidade tradicional no Estado do Ceará com a biodiversidade dos ecossistemas costeiros. Os dados foram obtidos através de informações secundárias sobre os modos de apropriação dos sistemas ambientais por comunidades que enfrentam conflitos socioambientais, no litoral cearense. Foram realizadas também coletas de dados in situ, através de observações participantes, e entrevistas informais com homens e mulheres da comunidade do Cumbe, no município de Aracati, no Estado do Ceará, entre os anos de 2013 e 2014. Foram identificados e caracterizados, a partir do conhecimento ecológico da comunidade do Cumbe, cinco ecozonas do território e os conflitos socioambientais relacionados ao abastecimento de água, à carcinicultura e à produção de energia eólica. As informações obtidas ressaltam a importância da compreensão dos conflitos socioambientais, pois os mesmos estão atrelados às injustiças ambientais, que devem ser evitadas e solucionadas para que ocorra o desenvolvimento de forma sustentável.

In order to understand the origin of conflicts between humans and wolves in the French Alps, we made a survey in a village of the Roya Valley, part of the Mercantour National Park's Buffer zone. Our results show that contrary to some arguments, the conflict was not due to a reminiscence of negative wolf image from the ancient bestiary. The conflict rather appears as a modern conflict link to villagers' concerns about the future of their village. This concern takes place in a context of rural abandonment, landscape change and contested protected area. Moreover, this conflict is under some external influences increasing its intensity.

El presente es un listado de la bibliografía existente sobre mitos, cuentos, leyendas relacionados con el oso andino (Tremarctos ornatus) en Suramérica, se presenta por orden alfabético y por países las referencias de las publicaciones. La recopilación de las citas se realizo desde Enero 2008 hasta Mayo 2010.

Cita sugerida: Lameda – Camacaro, F. I. 2010. Bibliografía sobre relatos, mitos, cuentos y leyendas relacionadas con el oso andino (Tremarctos ornatus) en Suramérica. Proyecto Juco – Argentina. 6pp. Salta - Argentina

El presente es una recopilación de los relatos populares relacionados con el oso andino (Tremarctos ornatus) en el noroeste Argentina, mediante una búsqueda exhaustiva de información sobre el tema entre Enero 2008 hasta Mayo 2010 en bibliotecas, universidades, páginas web, revisión de documentos, trabajos de campos y entrevistas.

Cita sugerida: Lameda – Camacaro, F. I. 2010. Relatos populares sobre el oso andino (Tremarctos ornatus) en Argentina. Proyecto Juco – Argentina. 80pp. Salta - Argentina

This contribution presents a review of results from ethnobiological research conducted among Penan Benalui (PB) and Kenyah Badeng (KB) people on the Lurah River, Long Pujungan Sub-district, between 1991 and 1993. Most of the study area lies in the Kayan-Mentarang National Park in East Kalimantan, Indonesia. The primary research aim was to find out how knowledge of forest mammals is, and has been, changing among the two ethnic groups. A necessary secondary aim was to document, with a principally ethnographic approach, the ethnoecology of hunting practices, which entailed gathering information on hunting knowledge, forest ecology and human utilization of flora and fauna (see Puri 1997b).

Toda antología supone una elección de entre varios textos y autores posibles, en el presente caso se eligieron, en primer lugar, tratando de cubrir los diversos campos de las relaciones entre los humanos y la naturaleza. En segundo lugar se escogieron aquellos que han sido leídos y tienen el reconocimiento de varias generaciones y que mantienen una gran vigencia, por lo que se han convertido en material de consulta permanente. En tercer lugar, se incluyeron algunos textos que aunque poco conocidos son de un gran valor o sus autores han dejado una gran huella en sus respectivos campos y desde ahí aportaron a los campos de interés de la Etnobiología. Es por ello que los textos aquí incluidos cubren un amplio período de tiempo, que va desde fines del siglo XVIII hasta la primera década del siglo XXI.

Feral and wild rabbits were not established in Sweden until the early twentieth century, although some attempts have been made in the second half of the previous century to introduce it as a game animal. Today there are wild rabbits in the southern-most provinces of Skåne, Blekinge, Halland and the island Gotland. Th riving feral city
populations have also developed in the last few decades in Stockholm, Gothenburg, Borås and other places. However, the domestic rabbit has a much longer history. Th ere is an isolated archaeological finding from Uppsala which has been dated to the late fifteenth century. It is mentioned in several written sources from early modern times.
During the eighteenth century there are many more references and the domestic rabbit seems to have been a hobby animal for enlightened groups of people. A specific breed, which seems to have been popular in the nineteenth century, was the so-called silk rabbit, which is an older name for a breed nowadays known as Angora rabbit. Toponyms
and a few historical records in the topographical literature indicate that the rabbits were commonly kept on islets in rivers and lakes. During the early twentieth century, especially due to the war situation and the economic recession, rabbits became popular for meat production, but also as a farmed fur animal.

Mangrove are highly productive ecosystems and, therefore, they are utilized by many traditional populations that survive on shellfish’s catching and artisanal fishery, like those who live in Acupe District, located in Santo Amaro, in the west coast of the Todos os Santos Bay (Bahia State, Northeast Brazil). Many resources are exploited locally, such as a crustacean group named “siris” (swimming crabs). The objective of this work was to study the swimming crab fishery under the Marques’ comprehensive ethnoecological approach. Semi-structured interviews were conducted with fishermen in order to know thinkings (knowledges and beliefs) and behaviors involved in this exploitation modality. Direct observation of the informants’ daily working activities was also accomplished. The results were analyzed with a combined etic-emic approach by comparing folk and scientific knowledge. The observed traditional behaviors were correlated to possible environmental implications. It was observed that the exploitation is locally adapted to this scenario and it has, possibly, ethnoconservationist implications. The fishermen showed to have a signifcant knowledge about classifcation, trophic ecology, morphology, physiology, phenology, as well about mangrove ecosystem dynamics. In some case, this knowledge was compatible to those accepted by academic ones.
Os manguezais são ecossistemas altamente produtivos e por esta razão bastante utilizados por populações humanas que tradicionalmente vivem da mariscagem e da pesca artesanal, como é o caso da que habita o Distrito de Acupe em Santo Amaro-BA, situado na margem oeste da Baía de Todos os Santos (BTS). Entre os vários recursos utilizados, encontra-se um conjunto de crustáceos, localmente categorizados como “siris”. O presente trabalho tem como objetivo abordar a pesca desses crustáceos à luz da etnoecologia abrangente de Marques. Foram realizadas entrevistas semi-estruturadas com pescadores especialistas na sua captura, bem como com pescadores especializados em outras artes de pesca, buscando-se conhecer os pensamentos (conhecimentos e crenças) e comportamentos envolvidos na modalidade específica da pesca dos “siris”. Também foi utilizada a técnica da observação direta, acompanhando-se pescadores em suas atividades rotineiras de pesca marítima. Os resultados foram analisados sob uma ótica emicista-eticista, inclusive comparando-se os conhecimentos locais com aqueles disponíveis na literatura científica e correlacionando-se os comportamentos observados com suas possíveis implicações ambientais. Os dados obtidos evidenciaram uma forma de exploração localmente adaptada que, possivelmente, tem consequências etnoconservacionistas. Revelaram também que os conhecimentos possuídos pelos pescadores sobre morfologia, taxonomia, fisiologia, ecologia trófica e fenologia dos siris e sobre a dinâmica do manguezal são detalhados e, pelo menos parcialmente, compatíveis com os conhecimentos da comunidade científica.

Suspender la muerte, en su dimensión literal y metafórica, es posible a través de la aplicación de un método de conservación osteológica, el cual sigue y lleva a la práctica una serie de procesos que datan de los siglos XVIII y XIX y que, con sus diversas variantes a lo largo de los años, hasta la actualidad permiten detener el proceso de descomposición de los huesos, tanto animales como humanos, con el fin de conservarlos para su análisis.
ENTREVISTA A EDUARDO CORONA-M. POR ZAIRA ESPIRITU, EL ARTÍCULO ORIGINAL ESTA EN: http://portavoz.tv/eschrichtius-robustus-matrix-movil-metodos-para-conservar-una-ballena/

Oaxtepec es conocido en la actualidad por ser atracción de turistas a la búsqueda de piscinas para mitigar el calor y festejado por su clima envidiable. Sin embargo, al rastrear sus antecedentes como sitio prehispánico y colonial podemos tener otra mirada: el sitio donde la naturaleza se convierte en recurso biocultural, mediante  la creación de jardines, destinados tanto a la recreación como a diversos aspectos utilitarios, entre ellos el curativo, aspectos cuyo estudio es parte de la Etnobiología.
En primer lugar, debe señalarse que tradicionalmente se ha mencionado a Oaxtepec como el lugar donde se encontraba un “jardín botánico”. Sin embargo, este planteamientos reduce y parcializa, en cierto modo, la práctica integral que desarrollaron algunas culturas prehispánicas en México, y que está más relacionado  con la ocupación de espacios y su transformación mediante procesos de manejo y la domesticación
del medio ambiente, donde una parte de la diversidad
biológica se incorpora a la cotidianeidad humana y a darle una impronta cultural. Con lo cual, todos estos organismos también se pueden analizar como elementos bioculturales, ya que son un objeto de estudio donde interactúan tanto su origen como su forma de obtención, al ser parte de un ambiente
o hábitat, a la vez que están determinados por los valores que se les asignan como parte del proceso cultural de las sociedades. Estos elementos bioculturales son dinámicos, ya que también nos permiten explorar desde los procesos de cambio y persistencia en su aprovechamiento hasta los procesos donde se asumen como parte de un patrimonio, ya sea de carácter material o inmaterial.

La etnozoología es una ciencia interdisciplinaria cuyo cuerpo metodológico se construye gracias al aporte de los métodos de las ciencias naturales y humanas. En este trabajo se discuten y amplían los alcances prácticos que otorgamos a los cuestionarios. Se aportan cuestionarios para trabajo en campo elaborados en base a la experiencia metodológica adquirida. Se discute sobre el uso de estímulos visuales y la necesidad de colectas biológicas. Finalmente se analizan aspectos relacionados al valor relativo de los instrumentos de recolección de datos. Palabras claves: etnozoología, metodología, cuestionarios, tobas del Gran Chaco.

E s una historia conocida y no. A todo mundo le suena cuando se dice la nao de China y a varios les sonará el estribillo del juego: "ahí va una nao (o nave), una nao cargada de….". Pero si mencionas al galeón de Manila, seguro varios dirán, ¿cómo el mango?, será casi toda su asociación. Es una historia que se ha contado, pero no del todo. Yo tampoco lo haré, no es sencillo, pero daremos un vistazo a como el intercambio de plantas y animales del siglo XVI entre Asia y América también influyeron en la transformación alimentaria del mundo.

Cryptozoology is a controversial discipline-often listed among the so-called pseudo-sciencesdedicated to the study of animal species whose existence is not supported by solid empirical evidence. Despite being characterised by a general lack of method, this paper will examine some aspects of cryptozoology that were developed and successfully used in the context of biological science. In a time characterized by ever-increasing loss of biodiversity, complex social relationships, and humanwildlife conflict, an interdisciplinary approach is an essential tool for conservation and a scientific approach to cryptozoology would bring about a beneficial contribution to the process.

El presente es una recopilación de los relatos populares y datos etnozoologícos relacionados con el oso andino (Tremarctos ornatus) en Venezuela, mediante una búsqueda exhaustiva de información sobre el tema entre Julio 2007 hasta Mayo 2010 en bibliotecas, universidades, páginas web, revisión de documentos, trabajos de campos y entrevistas.

Cita sugerida: Lameda – Camacaro, F. I. 2010. Relatos populares y datos etnozoologícos sobre el oso andino (Tremarctos ornatus) en Venezuela. Proyecto Juco – Argentina. 33pp. Salta - Argentina

Recent trends in social sciences advocate the recognition of interactive properties in human–animal relationships. Based on an ethnographic study, this paper explores the interactive properties of the relationships between herding dogs and their trainer-users, and how the dogs' behaviors participate in the construction of trainer-users' knowledge. Trainer-users' discourses and practices revealed a common theoretical axis, portraying the herding dog as a social predator descended from the wolf and driving the game towards his pack-leader. The dog's hunting skills are used to turn him/her into a working tool, through minimally constrained education and training. Once trained, the dog should become an autonomous but controllable worker, who helps livestock breeders lead their flock quietly. Two training modes were identified and used simultaneously by the trainers: contextual training (teaching the human–dog–livestock relationship to the dog) and conditioned training (teaching the commands to the dog). Trainer-users all recognized the individual personalities of the dogs and were sensitive to the quality of their relationships with them. They expected the dogs to be more competent than humans in understanding livestock behaviors, thus suggesting that the dog is more a work assistant than a work tool. Indeed, the dog helps the livestock breeder to establish an optimal interrelational distance between the species by managing space, time, and affectivity in the human–dog–livestock relationship. This triangular relationship, defined by the trainers as a leader–predator–prey relation, resembles a misunderstanding maintained by the livestock breeders in order to reach the leader position. Finally, the livestock-handling context appears particularly fruitful for revealing the complexity of interspecific relationships, the evolution of work in the livestock breeding context, and for understanding the human's connection to their social environment, including non-human living beings.

El conocimiento de la etnozoología del oso andino (Tremarctos ornatus), es fundamental para el desarrollo de estrategias conservación de la especie, sin afectar e influir en la cosmovisión que tienen las comunidades que conviven con el oso. El presente estudio tuvo por objetivo investigar la etnozoología del oso andino en el noroeste de Argentina y la Cordillera de los Andes de Venezuela, mediante la comparación entre las percepciones sobre el taxón en las áreas de estudio. Se realizaron visitas de campo, consultas de bibliografía en bibliotecas y centros educativos entre los años 2006-2010. Seguidamente la información fue clasificada y analizada siguiendo la metodología de Programas Científicos de Investigación (PCI) y análisis del discurso. Se obtuvieron y revisaron 314 documentos en total, de los cuáles 65 fueron documentos técnicos y los restantes 249 documentos científicos, también se obtuvieron 57 documentos sobre la etnozoológia del taxón a lo largo de su distribución. Se encontró que la cosmovisión de las comunidades de ambas áreas de estudio, tienen un mismo tronco común en las narraciones orales sobre la mitología del oso andino. Finalmente se propone la ejecución de programas de divulgación que posibiliten mantener vigentes los aspectos etnozoologícos en el noroeste argentino y la cordillera de los Andes venezolanos, con el fin de desarrollar futuros programas de educación ambiental en las comunidades rurales que coexisten con el oso andino. Afín de establecer efectivas estrategias de conservación de la especie en los extremos norte y sur de su distribución."

Cita sugerida:  Lameda – Camacaro, F. I. 2011. Etnozoología del oso andino (Tremarctos ornatus) en el Noroeste de Argentina y la Cordillera Andina de Venezuela. Universidad Nacional de Salta, Facultad de Ciencias Naturales, Escuela de Posgrado. Tesis de Maestría. 183 pp. Salta - Argentina.

Este trabajo se basa en la experiencia de las mujeres productoras de aves de traspatio en los Valles Centrales, Oaxaca: el conocimiento tradicional, el uso y manejo que dan a las aves, estableciendo las características de la alimentación, las instalaciones, la sanidad, la selección inducida y la producción de huevo. Se determinaron los nombres de las partes anatómicas, tanto externas como internas. Se encontró un 63% de gallinas criollas en las parvadas. En promedio, 69% de las mujeres cría sus propios reemplazos, algunas con auxilio de guajolotas encargadas de la incubación. Existe un uso ceremonial de las gallinas criollas en la medicina tradicional, en especial las de color negro. El riesgo de dilución genética de las aves criollas es considerable, por lo que su estudio, conservación y fomento se vuelven prioritarios.

Law of the Republic of Indonesia No. 33 of 2014 about the Halal Products Assurance (Halal Law) states that all products circulating in Indonesia must be halal certified. This law began to be formally and gradually implemented on October 17, 2019, since it was passed on October 17, 2014. This is evidence of government protection for Muslim consumers while opening opportunities for the development of the halal industry both from within or outside the country. The Global Islamic Economic Report in 2017 - 2018 shows that the potential of the halal industry in Indonesia, globally is projected to reach US $ 3,081 billion in 2022. Conditions and insights on the development of halal products in Indonesia are interesting themes to study. At JHPR Vol 2 No. 2 (June 2019 - November 2019), we took the theme, Insight of Halal Lifestyle in Indonesia (Issue 2).

Sr. Corregedor, Vossa Excelência já deve ter notado que o Catolicismo Sertanejo tem suas leis e seus mandamentos próprios!" Ariano Suassuna in "O Romance d'A Pedra do Reino" "Passarinho não se pode matar, porque pode provocar a ira de Deus." Uma sertaneja baiana A eficácia de uma ética tradicional e de ensinamentos religiosos na conservação tem sido abundantemente documentada . Segundo este autor, sociedades tradicionais usam a religião para sancionar suas estratégias de manejo de recursos e isto aparentemente é uma estratégia bem-sucedida. Será que isto também aconteceria no catolicismo popular brasileiro (CPB), "uma tradição judaico-cristã à moda da casa"?

The practice of using animals and their by-products has a long history in the Tibetan medical tradition. Such therapies also often include products deriving from insects, some of which will be discussed in the present paper. After a brief introduction addressing the importance of medicinal products deriving from animals and insects in the Chinese and Indian medical traditions, the systems used by Tibetan and Mongolian doctors to classify animals will be discussed. The medicinal use of eleven insects will be examined by textual analysis, with a particular focus on the traditional description of the animal and their healing potentials. This set of eleven insects includes flies, ants, two unidentified insects, butterflies, cicadas, and four kinds of beetles, such as diving beetles and blister beetles.