Wildlife use and the role of taboos in the conservation of wildlife around the Nkwende Hills Forest Reserve; South-west Cameroon

Abstract

BackgroundCameroon is known as Africa in miniature because of its multitude of ecosystems and associated biodiversity, cultures and traditions. The country also harbors very ancient human populations whose relationship with nature is very intimate and where animals play important roles for their livelihood. Located in the South-west region of Cameroon, the Nkwende Hills Forest Reserve (NHFR) represents an important wildlife conservation site because of its strategic position at the periphery of Korup National Park (KNP). The periphery of NHFR is inhabited by several ethnic groups amongst which are the Obang and Ngunnchang clans who share particular relationships with wildlife. The present paper studies these relationships and contributes to the growing trend of scientific ethnozoological studies across Africa.MethodFrom August to December 2011, a questionnaire survey was addressed to 126 randomly chosen household respondents (HRs) in seven villages at the Northwest periphery of NHFR. In households, preference was given to parents, and to the eldest child in case the parents were absent. Questions related to the uses and local taboos on wildlife species were asked to HRs.ResultsBoth communities have accumulated knowledge on the use of 51 wildlife species of which 50.9% represent mammals, 21.6% birds, 15.7% reptiles, 7.8% fish and 3.9% invertebrates. Four main use categories of wildlife by both communities were identified, namely (1) Food, medicine and sales values (41.2%), (2) Ethnomusical animals and parts used as trophy (29.2%), (3) Decoration and jewelry making values (21.9%) and (4) Magico-religious and multipurpose values (7.8%). Regarding local taboos, species specific taboos (generation totems and acquired totems), habitat taboos (sacred forests), method and segment taboos still persist but are rarely respected among the youth mainly because of the scarcity of wildlife (65.3% of HRs).ConclusionLike other communities living around forest areas, the studied communities use wildlife in their culture and tradition. Wildlife is not only used for consumption, but also for traditional medicines, craft materials and spiritual purposes. But, threats to wildlife and their traditional uses are real and acculturation seems to be the main driver. High priority should be given to the reconciling conservation of species with high values for local communities and human needs.

Sustainable Use and Management of Indigenous Plant Resources: A Case of Mantheding Community in Limpopo Province, South Africa

“…De Beer and Van Wyk [41] attest that a wide diversity of plants in the Agter-Hantum in South Africa is still a source of food and medicine. Bobo et al [42] corroborate these observations that plant species are not only consumed for food, but are also sources of traditional medicine, craft and used for spiritual purposes. In Pakistan the Pir Nasoora National Park provides local communities with native plants on which they depend for their basic livelihood requirements such as fodder, medicines, fodder, fuel, fruits, vegetables, fuel, furniture, and roof thatching [43].…”

“…Natural features and habitats, often protected by religious taboos and considered sacred by community members, have survived due to strong cultural forces and today act as reservoirs of local biodiversity [49]. Kideghesho [50] and Bobo et al [42] show that local communities believe in taboos, which, if respected duly, are great conservation measures. Taboos are traditional practices known to have promising potential for enhancing sustainable resource use.…”

Cute, Creepy, or Crispy—How Values, Attitudes, and Norms Shape Human Behavior Toward Bats

“…For example, although all the Abrahamic religions explicitly prohibit consumption of bats, sales and consumption of flying foxes in North Sulawesi peak around Christian celebrations (Sheherazade and Tsang 2015). Similarly, taboos may not be respected if wildlife resources are scare (Bobo et al 2015). In addition, bats may be seen as the exception to broader social norms.…”

Baby pangolins on my plate: possible lessons to learn from the COVID-19 pandemic

“…From all forested corners of the tropics, pangolins are transported to Asian markets, where stressed and likely immune depressed pangolins are caged with many other species, and also with their own pathogens. This has emptied forests of pangolins: a steady decrease of pangolins, and wildlife in general, in African forests has been reported by local hunters and traditional healers in studies in Southwestern Nigeria [67] and in Cameroon [74].…”

“…This is often achieved through cultural and social mechanisms that may be effective as long as social and cultural integrity is not replaced with and substituted by commodified livelihoods. In this way, uses and traditions may lead to wildlife conservation, as shown in several studies [74,89]. Culture and tradition regulate the use of certain species; the replacement of cultures and traditions with Western culture and a profit-based economic system breaks those regulations, with dire effects on the targeted species.…”