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On the left: Giant African land snail (Achatina fulica), known as Igbin or boi-de-Oxalá; On the right: shell of the yellow-footed tortoise (Chelonoidis denticulata) and the horns of the buffalo (Bubalus bubalis) being offered in sacrifice.
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The practice of sacrifice has occurred in several cultures and religions throughout history and still exists today. Candomblé, a syncretical Afro-Brazilian religion, practices the sacrificial ritual called "Orô" by its adherents. The present work aims to document the use of animal species in these sacrificial practices in the cities of Caruaru (PE)...
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Citations
... The discussions so far and the above excerpt show that religious rituals have a supreme role in maintaining the well-being of the community through spiritual healing and cleansing, and animal products are crucial to practising religious rituals. Correspondingly, Léo Neto et al. (2009) posited that, in different parts of Africa, religious rituals are crucial in Africans' lives, and animal products are used for liturgical purposes. ...
The environment and human existence are inextricably intertwined. Consequently, alterations in the environment’s natural characteristics can lead to severe resource shortages. This affects the institutions that have been crucial in shaping and guiding human lives and preserving the environment’s richness, as well as the endeavours of communities to sustain their livelihoods. This article examines the impact of environmental change on the indigenous belief system of the Bayso community of Gidicho Island, southern Ethiopia. Ethnographic data were collected through interviews, focus group discussions, observation, and photographs. The results showed that environmental change on Gidicho Island and its environs has disrupted the socio-economic and cultural life of the Bayso, essentially their religious rituals. Thus, we advise the federal government to amend the country’s development policies that exacerbate environmental degradation and intervene to reduce the effects of poverty on the resource-use behaviours of its people.
... Some animals are also linked to religious rituals, the study by Alves et al. (2012b), for example, points out that 129 species of animals are used or traded for magical-religious purposes in Brazil, with at least 34.8 % (n = 45) on some list of threatened species and the majority of species (78.0 %). In this way, several domestic and/or wild animals are sacrificed/ used in religious rituals, especially mammals (Alves et al., 2012b;Léo Neto et al., 2009;Silva, 2009). ...
... A sacrifice can be observing taboos such as not eating certain food or wearing clothes in specific colours, performing, or sponsoring a ceremony, as well as a blood sacrifice. Neto et al. (2009) give especial significance to the blood sacrifice in which animals are offered to the orixás. They argue that blood transports axé in a living being and is therefore the most important offering. ...
According to Candomblé, axé is present in every living being and is necessary to life. To develop and maintain a sense of well-being, one must maintain a balanced level of axé which is linked to a reciprocal relationship between human beings and orixás (African deities). This article will explore the link between the spiritual force axé and well-being ( bem estar ) within Candomblé philosophy. Starting with explaining axé within the context of Candomblé and its concept of personhood, the article will reflect in the latter part on the concept of well-being from the perspective of axé and put forward an argument for the inclusion of Candomblé in philosophy of religion.
... Using animals in sacrificial rituals and socio-religious ceremonies is prevalent in numerous cultures and religions within this framework, representing the cultural and liturgical significance that specific animal species have retained over time ). The types of animals commonly employed in traditional folk medicine and customs have been documented worldwide in various social and cultural settings (Adeola 1992;Olupona 1993;Alves et al. 2009;Neto et al. 2009;Raffaele 2010;Kushwah et al. 2017;Alves and Barboza 2018). ...
Using animals in sacrificial rituals and socio-religious ceremonies has a long history and is still practised in various cultures and religions worldwide. This phenomenon remains a complex issue, with deeply held cultural and religious beliefs on one side and concerns for animal welfare and ethical treatment on the other. This study aims to analyze the domestic and wild animals exploited for sacrificial practices and socio-religious purposes among the Moroccan and comprehend the symbolism of these practices. This fieldwork has been undertaken in various regions of Morocco, where we focused on visiting areas known to use animals in rituals. Ethnozoological data were gathered during field observations, visits to public markets, and our participation in ritual activities. A total of 128 wild and domestic animal species belonging to 62 zoological families were identified in this investigation as being used for various sacrificial rituals and socio-religious events. The documented animals were distributed among eight classes. It was demonstrated that the most frequently cited classes were Mammalia, with 40 species. The presence of local wildlife, cultural trends, and economic factors contribute to the sustainability and growth of the market for ritualistic animal products. However, the absence of effective monitoring and regulation poses a challenge from a conservationist standpoint. To conserve and responsibly utilize Morocco's fauna, it is crucial to possess comprehensive information about the animal species involved in sacrificial rituals and socio-religious events. By exploring folk knowledge and healthcare practices, we can gain deeper insights into human interactions with the surrounding ecosystem, leading to the development of suitable strategies for preserving natural resources.
... The animals used and how they are sacrificed are dictated by the preferences of the gods to which they are offered, and that is reinforced by religious myths and beliefs. 12 Domestic animals are frequently preferred for sacrifice, and the manner in which they are sacrificed is significant since wild animals are typically prized by religious adherents or protected by environmental legislation. ...
... This is achieved by providing them with spiritual nourishment through sacrifice, maintaining a flawless connection between humans and the gods, and establishing a link between the natural world and the supernatural realm. 12 Although animals are important to humans as a source of sustenance, money and medicine, their significance in religious contexts is far less well understood. While modern-day cultures and societies have widely condemned and outlawed the practice of human sacrifice, there are still reports of cults and extremist groups engaging in this practice. ...
Human sacrifice is a gruesome and controversial practice where one or more individuals are killed as part of a religious ceremony or as a gift to a deity. While the practice has been widely condemned globally, it still persists in some communities in some countries. Nepal, in particular, has a history of animal sacrifice with larger offerings taking place every five years. While animal sacrifice is legal, the ultimate punishment for engaging in human sacrifice is a legal sentence. This article examines the historical and cultural context of sacrifice in Nepal and explores some contemporary cases of human sacrifice reported in the media. The article also considers the impact of superstitious beliefs and the need for evidence-based attitudes to support human rights.
... This situation represents a way of optimizing the use of animals, although the primary motivation for capture is usually directed to a specific use. As an example, various by-products of fish, invertebrates, and mammals have magical-religious uses, being used in offerings (which may or may not involve sacrifices) and as magical amulets Leo Neto and Alves 2010;Leo Neto et al. 2009Rosa et al. 2011). The multiplicity of uses can be an additional pressure factor on the species, and therefore, their impacts must be correctly evaluated and contextualized. ...
... These shells are also collected and used in construction in some communities. Some people also use shells in religious rituals and as symbolic items (Dias et al. 2011;Leo Neto et al. 2009 or as household items. ...
Spiders are a common and supposedly well-known group of animals that can be found in a large variety of microhabitats, including human constructions. These organisms represent a highly diversified taxon, with significant ecological and human importance. Although spiders are among the most diversified groups of arthropods, the knowledge regarding their diversity patterns suffers from strong biodiversity shortfalls. In Brazil, the distribution of spider records is strongly aggregated spatially, which can be explained by a museum effect, and the effect of easy-to-sample localities. The highest number of records is found in Atlantic Forest, and therefore, this biome has the highest number of recorded spider species and endemic species. However, these records are concentrated in a few regions. The Northern Atlantic Forest, located north of the São Francisco River, is one of the least sampled portions of the biome. This chapter presents a comprehensive overview of the diversity and distribution patterns of spiders in this part of the Atlantic Forest considering data of orb-weavers (superfamily Araneoidea) and daddy long-legs (family Pholcidae) spiders. We produced maps showing the spatial variation of the distribution records in order to evaluate the sampling effort, species richness, beta-diversity, and areas of endemism. The spider fauna in Northern Atlantic Forest is known from 212 records of 70 species, and 19 of those are endemic. The present results evidence and corroborate the hypothesis of strong biodiversity shortfalls regarding the spider fauna from this part of the Atlantic Forest. These results support the striking need to stimulate the development of more scientific studies and to allow a proper recognition and conservation of this fauna.KeywordsAraneoideaBiodiversity shortfallsBiogeographyDistribution recordsPholcidaeSpatial analysis
... This situation represents a way of optimizing the use of animals, although the primary motivation for capture is usually directed to a specific use. As an example, various by-products of fish, invertebrates, and mammals have magical-religious uses, being used in offerings (which may or may not involve sacrifices) and as magical amulets (Alves et al. 2012;Leo Neto and Alves 2010;Leo Neto et al. 2009Rosa et al. 2011). The multiplicity of uses can be an additional pressure factor on the species, and therefore, their impacts must be correctly evaluated and contextualized. ...
... These shells are also collected and used in construction in some communities. Some people also use shells in religious rituals and as symbolic items (Dias et al. 2011;Leo Neto et al. 2009, 2012 or as household items. ...
Coastal ecosystems provide habitats and resources to a rich aquatic fauna explored by local people for subsistence and economic purposes. In this chapter, we highlight the primary fishing resources captured in areas of the northernmost Atlantic Forest coastal remnants in Brazil. We evidence the close relationship between local inhabitants and aquatic animals and reveal that the use of fishing resources is widely practiced among human populations living in the vicinity of estuaries and mangroves. Fish comprise the major group exploited, primarily as food resources; however, mollusks and crustaceans are also commonly captured. The species recorded can provide several raw materials, which can be harnessed and used for one or several purposes (i.e., as curios, medicinal and magical-religious purposes, and tourism attractions). Several aquatic species exploited in the region figure in the official list of Brazilian threatened species, evidencing the importance of understanding the interface between resource exploitation and biodiversity conservation.KeywordsAnimal conservationCrustaceansEthnobiologyEthnozoologyFishes
... Although the majority were female, users perceived these animals to be male, which could be related to their perception of the properties of the animals. The sex of the animal may also relate to the end user and might be important in behavioural interventions (Neto et al., 2009). Although many animals are used in rituals to cause ill luck (e.g. ...
Trade of wildlife for use in traditional medicines, rituals, magical spells and cultural practices occurs globally and has been studied mostly in Africa and Asia.
The grey slender loris Loris lydekkerianus is used for both medicinal and ritual purposes, but little information is available on how the user is meant to extract their medicinal properties, or the potential impact these practices have on the species' populations.
From 2014–2021, we used open‐ended interviews with 293 informants in three slender loris range states in Southern India to collect qualitative information on people's beliefs regarding the use of slender lorises in traditional medicine, black magic rituals and other cultural practices. To understand this further, we analysed data on 139 live slender loris rescues from three rescue and rehabilitation centres and one government organization in Bengaluru, India collected over an 18‐year period.
We found that 116/139 live individuals had been involved in black magic rituals, including piercing, or burning the body and the eyes. These ritual practices occurred more often to female slender lorises and during the new moon. Data from 293 interviews revealed that astrologers regularly use live lorises for fortune‐telling or for warding off evil. Slender loris body parts are used to make traditional folk medicine, develop black magic potions that bring people harm, hypnotize people or to thwart evil.
Habitat loss and anthropogenic pressures, coupled with the existing slender loris trade for cultural practices, are a cause for grave concern. Numerous deep‐rooted superstitious beliefs and rituals continue to thrive in modern India, and this is potentially one of the major threats to India's already imperilled slender loris population. More research into the prevalence of loris use for black magic is needed to assess the impact on species sustainability.
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... The category magical-religious purposes obtained the least number of citations (27). Several studies show that species of herpetofauna are used for magical-religious purposes [37][38][39]. ...
Background: Brazil has one of the greatest diversity of species of herpetofauna in the world. Associated with this diversity of species, rural communities in Brazil have developed a vast knowledge about these animals.
Methods: The present research aimed to characterize the knowledge and influence of the socioeconomic variables of the population in the interaction between humans and herpetofauna of the rural area of the municipality of Alagoinhas. The free list method and semistructured questionnaire was used to list the species of the herpetofauna known by the informants.
Results: A total amount of 39 species of amphibians and reptiles was cited by the informants. These interact with residents in the categories of food use, magical-religious purposes, medicine, pets and in conflicting relationships.
Conclusion: Regarding the results of socioeconomic variables influencing knowledge, time of residence, gender, the location of the community, education level, explained the knowledge associated with the reptiles. For amphibians, time of residence and gender explained the knowledge associated.
... Studies point to the use of wild animals in Brazil religious rituals in practices related to Afro-Brazilian religions (Léo Neto et al., 2009;Alves et al., 2012c;Prandi, 1996;Baptista, 2008) and among Indigenous peoples (Zannoni, 2008). ...
This paper aims to provide information on hunting in the Semi-arid Northeast counting the hunting practices of the Truká Indigenous people. These pieces of information were obtained through interviews, using semi-structured questionnaires with fifty-five Indigenous hunters, distributed in four Truká villages located in the states of Bahia and Pernambuco. Thirty-nine poultries, thirteen mammals, and seven reptiles commonly captured the Truká have been cited. Out of the total number, forty-five (42.3%) were used for feeding. Species used as pets (n=20), in magic rituals (n=1), in traditional medicine (n=11), in local handicraft (n=23) and in control hunting (n=6) have also been quoted. Among those species, only one is listed as endangered, to say, Anodorhynchus leari, and one vulnerable, Leopardus tigrinus. Among the interviewees, the common hunting techniques are trap, hatch, pitfall, lasso, hunting net, rifle, slingshot, hook, besides handgrip and dog hunting. The awareness of local perception in the usage of wild fauna is fundamental for decision making in the elaboration of projects for the conservation and management of local fauna, aiming both the maintenance and the continuity of access to this natural resource.
