Population size, group composition and feeding ecology of the endemic and endangered Black-and-White Colobus Monkey (Colobus guereza gallarum) was investigated in Harenna Forest, South East Ethiopia by using the line-transect method in 10 selected blocks. During the dry and wet seasons, a mean number of 212 and 246 C. g. gallarum individuals was recorded, respectively. Also, the number of groups of the animal was higher in wet (36) than dry (31) season, but statistically insignificant (P= 0.447). Out of the recorded C. g. gallarum, 25.98% were adult males; 32.53% adult females; 14.85% sub-adult male, 11.14% sub-adult female and 15.50% were juveniles/young. Young leaves were the largest (35.1%) contributor to the diet of guereza followed by shoots (22.1%) in both seasons. Other common items were included mature leaves (20.6 %), bark (17.7%), fruit (2.8%) and flower (1.7%). C. g. gallarum were observed feeding on 19 plant species belonging to 12 families. The highest contribution of the diet was from the family Rosaceae (41.67%), while family Fabaceae, Moraceae and Myrsinaceae were contributing 50% of the diet. Schefflera volkensii was the most consumed plant species which accounted for 7.96%, followed by Urera hypselodendron (7.83%) and Dombeya torrida (7.06%). Moreover, C.g.gallarum mainly forage on leaves particularly young leaves, and their foraging activities depend inside the forest. Thus, to maintain sustainable conservation of the endemic C.g.gallarum in the area, their habitats should be properly protected, and appropriate monitoring strategies should be designed.
Sacred Natural Sites (SNS) are parts of land or water that have spiritual significance for specific communities which are often hotspots of cultural, and biological diversity. Using various indigenous means, SNS provide cheap and effective protection of natural resources. It represent the world's oldest protected areas. SNS have served as important reservoirs or storehouses of biological diversity, preserving unique and/or rare plants and animal species. They tend to harbour rich in species of biodiversity, and occasionally provide more effective conservation than formal protected areas. So SNS are considered showcases for the conservation of biological and cultural diversity in nature. These lead to their role in biodiversity conservation and provide ecosystem services, conservation d and sources of medicinal plant, water and climate regulation, support nutrient cycling and soil formation, and cultural services like spiritual, religious and sense of place. Beyond conservation, SNS as nodes of resilience, restoration and adaptation to climate change. Moreover they are a paradigmatic example of community-based conservation that relies upon local people's understanding and involvement of natural resources. Despite the effectiveness of many community managed SNS, their values have until recently largely been ignored by conservation practitioners. Because of the increasing human activities pressure on natural resources including within them, it is a race against time to secure them before they disappear.
Traditional medicinal knowledge has played an important role in identifying living organisms that are endowed with medicinal values for treating human and livestock health problems. This study explores the existing extent and awareness to use animals for traditional medicine and attitudes towards ethnozoological knowledge among communities of Menz Keya Gabriel District, North Ethiopia. The data were collected through questionnaires and interviews from three selected kebeles of the district with 70 respondents. The majority (88.6%) of the local people knew animals that were used as traditional medicine for human and animal disease. Also, local people enforced the use of animals for traditional medicines due to different reasons such as economical reasons (30%), effectiveness (24.3%), sociocultural reason (20%), insufficient or lack of modern medicine (14.3%) and availability and accessibility of medicinal animals around the area (11.4%). Most respondents perceived that traditional medicinal animals are used sometimes (38.6%), while 35.7% and 25.7% use in situational and always manner, respectively. The main threat for medicinal animals in the area arises from habitat loss due to agricultural expansion, firewood and charcoal production. Whereas threats that erode and put the continuity under the question of ethnozoological knowledge emanate from the disinterest of the young generation, and unwillingness, secrecy and oral-based knowledge transfer of healers. Therefore, to avoid erosion of this knowledge and to sustain animals, awareness creation should be given to healers and local people. Further biological researches on medicinal animals should also be conducted.
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