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Exploring the Role of Wealth and Religion on the Ownership of Captive Lemurs in Madagascar Using Qualitative and Quantitative Data

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Primates are kept as pets for various reasons including as indicators of wealth. Ownership of primates can also be influenced by religion. In Madagascar, thousands of lemurs are kept as pets, but the roles of wealth and religion in the ownership of captive lemurs have not been explored. We use quantitative and qualitative data to examine these aspects of ownership. Quantitative data were collected (July to August 2016) in households (n = 596) of 12 urban and rural towns in Madagascar using semi-structured interviews. International standards for research ethics were followed. Research was approved by an ethics oversight committee. We also opportunistically visited 13 religious facilities. Qualitative data were used to frame the context of the quantitative data. We found that pet lemur owners do not speak about their lemurs as a symbol of wealth, but non-owners associate pet lemurs with wealth. Therefore, status/wealth may be a motivating factor in the ownership of pet lemurs. We also found evidence that Catholic entities in Madagascar sometimes take in captive lemurs when the owner can no longer care for the animal (be-ing viewed as animal-friendly institutions). However, we did not find evidence of religion (institutional or traditional) influencing the ownership of pet lemurs.
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... Using the deductive science of primatology with the inductive approach of social anthropology (Sommer, 2011), ethnoprimatology has been used to study a wide variety of human-primate topics, including crop-foraging and shared urban spaces (Hill, 2000(Hill, , 2005Gillingham and Lee, 2003;Lee and Priston, 2005;Riley and Priston, 2010;Hardwick et al., 2017); wildlife values and perceptions (Cormier, 2002;Hill, 2002;Lee and Priston, 2005;Hill and Webber, 2010;Riley and Priston, 2010;Lindshield, 2016;Reuter et al., 2018); myths, folklores and cultural taboos (Saj et al., 2006;Nekaris et al., 2010;Riley, 2010;Baker, 2013;Nijman and Nekaris, 2014); religion and sacredness (Sponsel et al., 2002;Reuter et al., 2018); education (Nekaris et al., 2018); symbolism (Cormier, 2006;Dore et al., 2018); medicinal use (Sprague, 2002); hunting (Jost Robinson and Remis, 2014); parasite and disease transmission (Jones-Engel et al., 2005;Fuentes, 2010); and tourism (Wheatley and Harya Purta, 1994;Grossberg et al., 2003;Maréchal et al., 2011). Several excellent review articles have outlined the history, context, breadth and research outcomes of this ethnoprimatological approach (Fuentes, 2012;Riley, 2013Riley, , 2018Malone et al., 2014a). ...
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