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Wildlife and spiritual knowledge at the edge of protected areas: raising another voice in conservation

Ethnobiology and Conservation, 2018-09, Vol.7 [Peer Reviewed Journal]

2018. Notwithstanding the ProQuest Terms and Conditions, you may use this content in accordance with the associated terms available at http://www.ethnobioconservation.com/index.php/ebc/pages/view/aimsandscope. ;Distributed under a Creative Commons Attribution 4.0 International License ;ISSN: 2238-4782 ;EISSN: 2238-4782 ;DOI: 10.15451/ec2018-09-7.12-1-26

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Title:
Wildlife and spiritual knowledge at the edge of protected areas: raising another voice in conservation
Author: Bortolamiol, Sarah ; Krief, Sabrina ; A. Chapman, Colin ; Kagoro, Wilson ; Seguya, Andrew ; Cohen, Marianne
Subjects: Biodiversity ; Biodiversity and Ecology ; Community ; Conservation ; Disease management ; Ecology, environment ; Ecosystems ; Environment and Society ; Environmental Sciences ; Geography ; Global Changes ; Holy places ; Humanities and Social Sciences ; Integration ; Knowledge ; Life Sciences ; Local communities ; Methods and statistics ; National parks ; Nature conservation ; Protected areas ; Symbiosis ; Traditions ; Wildlife ; Wildlife conservation
Is Part Of: Ethnobiology and Conservation, 2018-09, Vol.7
Description: International guidelines recommend the integration of local communities within protected areas management as a means to improve conservation efforts. However, local management plans rarely consider communities knowledge about wildlife and their traditions to promote biodiversity conservation. In the Sebitoli area of Kibale National Park, Uganda, the contact of local communities with wildlife has been strictly limited at least since the establishment of the park in 1993. The park has not develop programs, outside of touristic sites, to promote local traditions, knowledge, and beliefs in order to link neighboring community members to nature. To investigate such links, we used a combination of semidirected interviews and participative observations (N= 31) with three communities. While human and wildlife territories are legally disjointed, results show that traditional wildlife and spiritual related knowledge trespasses them and the contact with nature is maintained though practice, culture, and imagination. More than 66% of the people we interviewed have wild animals as totems, and continue to use plants to medicate, cook, or build. Five spirits structure humanwildlife relationships at specific sacred sites. However, this knowledge varies as a function of the location of local communities and the sacred sites. A better integration of local wildlifefriendly knowledge into management plans may revive communities’ connectedness to nature, motivate conservation behaviors, and promote biodiversity conservation.
Publisher: Recife: Ethnobiology and Conservation
Language: English;Portuguese
Identifier: ISSN: 2238-4782
EISSN: 2238-4782
DOI: 10.15451/ec2018-09-7.12-1-26
Source: HAL SHS: Archive ouverte en Sciences de l'Homme et de la Société (Open Access)
AUTh Library subscriptions: ProQuest Central
Hyper Article en Ligne (HAL) (Open Access)

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Wildlife and spiritual knowledge at the edge of protected areas: raising another voice in conservation

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