Thanks; I was about to add this as well. I've experienced myself many times what a killjoy European jays can be.
Strange and obscure folklore and sayings relating animals
Onychorhynchus coronatus
Well-Known Member
It is common worldwide that other wildlife listens to alarm calls of birds. European jay is commonly called 'watchman of the forest' by hunters in Europe. Eventually interesting may be why a particular species of bird is associated with particular mammal. maybe habitat preference?
Bornean ground cuckoo is well known to follow bearded pigs and sun bears, feeding on invertebrates exposed by digging mammals. I only did not know it can ride the pigs.
Yes, I agree with you @Jurek7.
The association made by the Mbuti between the bird and the mammal may be because they find these species occupying the same habitat and naturally link the presence of the bird and its alarm call to the mammal and perceive some kind of alliance.
Yes, the Eurasian Jay, they are incredibly flighty birds and are the first to make any alarm calls in the forest.
It is actually really interesting to see the parallels between different ethnozoological beliefs that may or may not have a biological rationality in different continents and cultures.
Onychorhynchus coronatus
Well-Known Member
Thanks; I was about to add this as well. I've experienced myself many times what a killjoy European jays can be.
Jays are definitely killjoys I agree.
In Spain I've definitely observed that they (unwittingly) alert deer and boar to the presence of people in the forests.
Onychorhynchus coronatus
Well-Known Member
The Francois langur is heavily endangered across its range in South-East China and Vietnam.
This is at least partly because of a traditional belief that surrounds this primate which greatly increases the incidence of its overhunting.
The bones of the langur when powdered and made into a wine known as "black ape wine" are believed to have curative properties when ingested in treating rhuematism and fatigue.
"Black ape wine" is believed by many people in China and Vietnam to confer upon the drinker the boundless energy and agility of the Francois langur.
Though the species is threatened by habitat destruction hunting still poses the largest threat to its existence in the wild.
Photo credits to @Moebelle.
Source: "Habitat use and locomotion of the Francois langur (Trachypithecus francoisi) in limestone habitats of Nonggang, China", Qihai Zhou et al, 2012 (Journal: Integrative Zoology).
This is at least partly because of a traditional belief that surrounds this primate which greatly increases the incidence of its overhunting.
The bones of the langur when powdered and made into a wine known as "black ape wine" are believed to have curative properties when ingested in treating rhuematism and fatigue.
"Black ape wine" is believed by many people in China and Vietnam to confer upon the drinker the boundless energy and agility of the Francois langur.
Though the species is threatened by habitat destruction hunting still poses the largest threat to its existence in the wild.
Photo credits to @Moebelle.
Source: "Habitat use and locomotion of the Francois langur (Trachypithecus francoisi) in limestone habitats of Nonggang, China", Qihai Zhou et al, 2012 (Journal: Integrative Zoology).
Onychorhynchus coronatus
Well-Known Member
In the folklore of the Hausa ethnic group of Northern Nigeria the chimpanzee is known as "Biri mai ganga" which translates as the "monkey that drums" (there is no distinction in Hausa folklore made between monkeys and apes).
This is both because of the observation that chimpanzees will strike or "drum" the butresses of trees and due to the many folkloric beliefs that surround this ape.
The Hausa believe that a chimpanzee once invented the drumming of the butresses of trees after having become separated from his wife in the forest and therefore invented drumming to help her ascertain his location.
It is also believed that a group of chimpanzee will communicate to other chimp groups in the forest through drumming coded messages in a kind of Morse code on tree roots.
Photo credits to @Therabu.
Source: "Monkeys and Apes as Animals and Humans: Ethno-Primatology in Nigeria’s Taraba Region", Gilbert Nyanganji et al, 2010.
This is both because of the observation that chimpanzees will strike or "drum" the butresses of trees and due to the many folkloric beliefs that surround this ape.
The Hausa believe that a chimpanzee once invented the drumming of the butresses of trees after having become separated from his wife in the forest and therefore invented drumming to help her ascertain his location.
It is also believed that a group of chimpanzee will communicate to other chimp groups in the forest through drumming coded messages in a kind of Morse code on tree roots.
Photo credits to @Therabu.
Source: "Monkeys and Apes as Animals and Humans: Ethno-Primatology in Nigeria’s Taraba Region", Gilbert Nyanganji et al, 2010.
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Onychorhynchus coronatus
Well-Known Member
The chimpanzee is considered by many ethnic groups in Nothern Nigeria to have once been human beings.
Local Christian and Islamic folkloric beliefs state that God / Allah punished these human beings by turning them into chimps and banishing them to live in the forest for having transgressed a law.
The law that was broken by these former humans is variously described according to the tribe telling it as having been bad general bad behaviour, fishing on sundays, quarrelling with eachother or having simply been bloody minded and stubborn.
Photo credit to @Therabu.
Source: "Monkeys and Apes as Animals and Humans: Ethno-Primatology in Nigeria’s Taraba Region", Gilbert Nyanganji et al, 2010.
Local Christian and Islamic folkloric beliefs state that God / Allah punished these human beings by turning them into chimps and banishing them to live in the forest for having transgressed a law.
The law that was broken by these former humans is variously described according to the tribe telling it as having been bad general bad behaviour, fishing on sundays, quarrelling with eachother or having simply been bloody minded and stubborn.
Photo credit to @Therabu.
Source: "Monkeys and Apes as Animals and Humans: Ethno-Primatology in Nigeria’s Taraba Region", Gilbert Nyanganji et al, 2010.
Onychorhynchus coronatus
Well-Known Member
To the Mbuti indigenous peoples of the Congo (known as "pygmies") the meat of the red river hog may be eaten and enjoyed by most people but must never be consumed by a pregnant woman.
This is because it is believed that for a woman with child to eat the meat of this suid would mean her losing her ability to lactate milk and thus her ability to breastfeed an infant would be lost forever.
Photo credits to @MagpieGoose.
Source: "THE MAMMALS IN THE ZOOLOGICAL CULTURE OF THE MBUTI PYGMIES IN NORTH-EASTERN ZAIRE", Giuseppe M. Carpaneto, 1989 (Journal: Hystix).
This is because it is believed that for a woman with child to eat the meat of this suid would mean her losing her ability to lactate milk and thus her ability to breastfeed an infant would be lost forever.
Photo credits to @MagpieGoose.
Source: "THE MAMMALS IN THE ZOOLOGICAL CULTURE OF THE MBUTI PYGMIES IN NORTH-EASTERN ZAIRE", Giuseppe M. Carpaneto, 1989 (Journal: Hystix).
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Onychorhynchus coronatus
Well-Known Member
In Greece the Egyptian vulture is a species that is generally viewed positively in stark contrast to other species such as the griffon's vulture.
In rural Greece there is an expression to describe a beautiful fair skinned girl "She is white like an Egyptian vulture".
This bird is strongly associated with and emblematic of the arrival of Spring on many Greek islands.
An unusual belief that the cuckoo rides upon the back of the vulture in its migratory journey from Africa to Europe gives the vulture one of its common names "The cuckoo's horse":
"In Epirus people call Egyptian vultures "cuckoo’s horses" believing that they carry lazy cuckoos from Africa on their backs in the spring. The first sight of Egyptian vultures is a good omen regarding good health, success, and productivity in several areas."
The vulture is also known as the "cheesemaker" because of its habit of frequenting dairy farms and therefore has been associated for millenia with cheesemakers.
However as the bird itself has begun to decline on many Greek islands so has the rich folklore that once existed about the species:
"The current shrinking range of the Egyptian vulture in mainland Greece is followed by a decline in the use of its local names, particularly outside rural societies."
Photo credits to @Jogy.
Source: "Bound Eagles, Evil Vultures and Cuckoo Horses. Preserving the Bio-Cultural Diversity of Carrion Eating Birds.", Kalliopi Stara et al, 2016 (Journal: Human Ecology).
In rural Greece there is an expression to describe a beautiful fair skinned girl "She is white like an Egyptian vulture".
This bird is strongly associated with and emblematic of the arrival of Spring on many Greek islands.
An unusual belief that the cuckoo rides upon the back of the vulture in its migratory journey from Africa to Europe gives the vulture one of its common names "The cuckoo's horse":
"In Epirus people call Egyptian vultures "cuckoo’s horses" believing that they carry lazy cuckoos from Africa on their backs in the spring. The first sight of Egyptian vultures is a good omen regarding good health, success, and productivity in several areas."
The vulture is also known as the "cheesemaker" because of its habit of frequenting dairy farms and therefore has been associated for millenia with cheesemakers.
However as the bird itself has begun to decline on many Greek islands so has the rich folklore that once existed about the species:
"The current shrinking range of the Egyptian vulture in mainland Greece is followed by a decline in the use of its local names, particularly outside rural societies."
Photo credits to @Jogy.
Source: "Bound Eagles, Evil Vultures and Cuckoo Horses. Preserving the Bio-Cultural Diversity of Carrion Eating Birds.", Kalliopi Stara et al, 2016 (Journal: Human Ecology).
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Onychorhynchus coronatus
Well-Known Member
In rural Ghana the vultures is considered to be a bird imbued with profound magical properties that may be accessed by people.
The hooded vulture (commonly called "Pete" across the country) of all vulture species native to the country is the one believed to possess the strongest power.
For this reason the species is heavily hunted to provide its body parts to the traditional medicine trade and the claws, shriveled eyes, brain, bones, skull and feathers of this bird are to be found being bought and sold in many traditional medicine markets across Ghana.
These body parts are variously believed to cure many human illnesses such as strokes, schizophrenia, epilepsy, gangrene, heart disease, diabetes and cancer. The belief in the curative power of these traditional folk medicines in many regions is often more powerful than modern medicine which makes the demand for vultures significantly high.
Moreover, they are also believed to be good for curing infertility and impotency, providing protection against evil spirits, having good luck in gambling and in winning lotteries, success in business affairs and even in improving childrens exam results in school.
Photo credits to @Therabu.
Source: "Vulture declines, threats and conservation: the attitude of the indigenous Ghanaian.", Justus P. Deikumah, 2019 (Journal: Bird Conservation International).
The hooded vulture (commonly called "Pete" across the country) of all vulture species native to the country is the one believed to possess the strongest power.
For this reason the species is heavily hunted to provide its body parts to the traditional medicine trade and the claws, shriveled eyes, brain, bones, skull and feathers of this bird are to be found being bought and sold in many traditional medicine markets across Ghana.
These body parts are variously believed to cure many human illnesses such as strokes, schizophrenia, epilepsy, gangrene, heart disease, diabetes and cancer. The belief in the curative power of these traditional folk medicines in many regions is often more powerful than modern medicine which makes the demand for vultures significantly high.
Moreover, they are also believed to be good for curing infertility and impotency, providing protection against evil spirits, having good luck in gambling and in winning lotteries, success in business affairs and even in improving childrens exam results in school.
Photo credits to @Therabu.
Source: "Vulture declines, threats and conservation: the attitude of the indigenous Ghanaian.", Justus P. Deikumah, 2019 (Journal: Bird Conservation International).
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Onychorhynchus coronatus
Well-Known Member
The griffon vulture unlike the Egyptian vulture is not at all seen positively in Greece and as such is the subject of much negative folklore.
The griffon vulture is characterised as being lazy, boorish, malevolent and gluttonous and stands as a metaphor for people who display such negative character traits and as an insult too.
An old tale from the region of Agrafa relates that griffon vultures were once disobediant sheep which were transformed into these birds by god due to showing hostility to their shepherd.
Throughout the Greek islands flutes were often made from the ulna bone of the griffon vulture. However, due to superstition it was important that these were left in a church for three days before being crafted into musical instruments in order to purify them from the demonic spirits that surrounded the vulture.
During the Second World War when Greece was occupied by Nazi Germany the bodies of partisan guerilla fighters killed in action were said in folk songs to be consumed by the eagle rather than the griffon vulture. This is because the former was considered to be noble whereas the latter were considered too low and hideous a bird to feast on the flesh of heroes.
Photo credits to @KevinB.
Source: "Bound Eagles, Evil Vultures and Cuckoo Horses. Preserving the Bio-Cultural Diversity of Carrion Eating Birds.", Kalliopi Stara et al, 2016 (Journal: Human Ecology).
The griffon vulture is characterised as being lazy, boorish, malevolent and gluttonous and stands as a metaphor for people who display such negative character traits and as an insult too.
An old tale from the region of Agrafa relates that griffon vultures were once disobediant sheep which were transformed into these birds by god due to showing hostility to their shepherd.
Throughout the Greek islands flutes were often made from the ulna bone of the griffon vulture. However, due to superstition it was important that these were left in a church for three days before being crafted into musical instruments in order to purify them from the demonic spirits that surrounded the vulture.
During the Second World War when Greece was occupied by Nazi Germany the bodies of partisan guerilla fighters killed in action were said in folk songs to be consumed by the eagle rather than the griffon vulture. This is because the former was considered to be noble whereas the latter were considered too low and hideous a bird to feast on the flesh of heroes.
Photo credits to @KevinB.
Source: "Bound Eagles, Evil Vultures and Cuckoo Horses. Preserving the Bio-Cultural Diversity of Carrion Eating Birds.", Kalliopi Stara et al, 2016 (Journal: Human Ecology).
Onychorhynchus coronatus
Well-Known Member
The bearded pig in Borneo is either hunted for its meat or left alone according to the predominant religious beliefs of the population of the area.
In Muslim majority areas the pig is not hunted for meat because of the Islamic prohibition of the consumption of pork which is considered "haram" (forbidden / spiritually unclean).
However, in areas where indigenous cultures and either animistic religion or Christianity are predominant the hunting of the pig is a favoured recreational or subsitence activity and its meat commonly consumed.
The consumption of the barbecued, sautéed, or roasted meat of the bearded pig is also consumed in all kinds of celebrations such as weddings, church events, family gatherings and birthdays in urban areas.
The overhunting of the bearded pig to supply the bushmeat trade is one of the primary threats which face the species in the wild.
Photo credit @Javan Rhino.
Source: "Oil palm expansion reshapes indigenous hunting: Kadazandusun-Murut bearded pig hunting practices in Sabah, Malaysia", David J. Kurz et al, 2020.
In Muslim majority areas the pig is not hunted for meat because of the Islamic prohibition of the consumption of pork which is considered "haram" (forbidden / spiritually unclean).
However, in areas where indigenous cultures and either animistic religion or Christianity are predominant the hunting of the pig is a favoured recreational or subsitence activity and its meat commonly consumed.
The consumption of the barbecued, sautéed, or roasted meat of the bearded pig is also consumed in all kinds of celebrations such as weddings, church events, family gatherings and birthdays in urban areas.
The overhunting of the bearded pig to supply the bushmeat trade is one of the primary threats which face the species in the wild.
Photo credit @Javan Rhino.
Source: "Oil palm expansion reshapes indigenous hunting: Kadazandusun-Murut bearded pig hunting practices in Sabah, Malaysia", David J. Kurz et al, 2020.
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Onychorhynchus coronatus
Well-Known Member
The Himalayan vulture in its wild state plays a crucial role in one of the most interesting funerary rites in the world, the "sky burials" of Tibet which are known to the Tibetans as "Jhator" which translates as "Giving alms to the birds".
In the sky burial the remains of recently deceased person are placed upon an elevated platform and given ritually to the Himalayan vulture to consume.
The ritual of the sky burial takes place in the following way:
"1. The corpse is bathed, the orifices stopped up with butter.
2. The corpse is bound up in 'fetal position' and completely covered with cloth.
3. The corpse is placed on a platform of bricks in a corner of the house. A curtain is drawn around it.
4. A number of butter lamps (sometimes the number five is mentioned) are kept burning near the corpse.
5. Any food or drink consumed within the house must first be symbolically offered to the deceased.
6. The corpse is removed from the house at early dawn (pallbearers numbering one to four).
7. Usually, a box or square table inverted (with carrying poles attached) is used for a bier.
8. An initiation string' is tied around the neck of the corpse and a 'crown' placed on the head. (These are later returned to the family).
9. The bier is carried at the tail end of the funeral procession. A priest 'leads' the corpse with one end of a long white scarf [kha-btags) held in his left hand (the other end tied to the bier).
10. Brought to a level rock shelf in a high place set apart for the purpose, the corpse is stripped, the flesh sliced. After the flesh is devoured by the vultures, often the bones are pulverized and mixed with barley flour. This is then also consumed by the birds."
Photo credit to @Therabu.
Source: "On the Cultural Ecology of Sky Burial on the Himalayan Plateau.", Dan Martin, 1996 (Journal: East and West).
In the sky burial the remains of recently deceased person are placed upon an elevated platform and given ritually to the Himalayan vulture to consume.
The ritual of the sky burial takes place in the following way:
"1. The corpse is bathed, the orifices stopped up with butter.
2. The corpse is bound up in 'fetal position' and completely covered with cloth.
3. The corpse is placed on a platform of bricks in a corner of the house. A curtain is drawn around it.
4. A number of butter lamps (sometimes the number five is mentioned) are kept burning near the corpse.
5. Any food or drink consumed within the house must first be symbolically offered to the deceased.
6. The corpse is removed from the house at early dawn (pallbearers numbering one to four).
7. Usually, a box or square table inverted (with carrying poles attached) is used for a bier.
8. An initiation string' is tied around the neck of the corpse and a 'crown' placed on the head. (These are later returned to the family).
9. The bier is carried at the tail end of the funeral procession. A priest 'leads' the corpse with one end of a long white scarf [kha-btags) held in his left hand (the other end tied to the bier).
10. Brought to a level rock shelf in a high place set apart for the purpose, the corpse is stripped, the flesh sliced. After the flesh is devoured by the vultures, often the bones are pulverized and mixed with barley flour. This is then also consumed by the birds."
Photo credit to @Therabu.
Source: "On the Cultural Ecology of Sky Burial on the Himalayan Plateau.", Dan Martin, 1996 (Journal: East and West).
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Onychorhynchus coronatus
Well-Known Member
The reasons for the practice of the "sky burial" in Tibet are complex and may be both interpreted in ecological and religious terms.
To the Tibetans the practice is the most honourable and sacred way to dispose of the corpse of a deceased family member:
"In the Tibet Autonomous Region, the tradition and custom of sky burial is known as jhator meaning "giving alms to the birds" (Van Dooren 2011), and vultures are an important part of these funerals. In places where there are several jhator offerings each day, the birds sometimes must be coaxed to eat, which may be accomplished with a ritual dance. It is considered a bad omen if the vultures will not eat or if even a small portion of the body remains after the birds fly away."
The religious significance of the sky burial is deeply connected to the Buddhist concept of "impermanence" and reincarnation:
"For Tibetan Buddhists, the sky burial is the template of instructional teaching on the impermanence of life, the resolution of grief in the survivors is intertwined with the journey to rebirth of the deceased (Goss and Klass 1997)."
"The final disposition of the corpse provides a graphic ritual to separate the living from the physical body that housed the now ended incarnation of the soul. It is a pivotal time in which the consciousness of the deceased breaks off attachment to his or her body. Likewise , ritual cremation or sky burial breaks physical attachments of the relatives to the deceased."
Some anthropologists believe that there was originally a biological rationality for the practice of sky burials due to the environmental conditions of the Tibetan plateau and namely the lack of wood for building funeral pyres for cremation :
"It may be argued that land suitable for burial was scarce for a combination of reasons: 1) Agricultural land was too limited. 2) Most other land was rocky. 3) All land was frozen for the greater part of the year. Fuel suitable for cremation was likewise in low supply because: 1) The most available tree species did not make good firewood. 2) In the few places where good firewood could be found, it was in demand for building purposes. 3) Transportation of lumber was difficult and expensive. 4) Deforestation."
The sky burial itself may have accounted for a significant part of the diet of the vultures in Tibet:
"To better understand the relationship between the Tibetan population and sky burials, there are 6.28 million Tibetan people (National Bureau of Statistics 2010). If 80% of these people choose a sky burial, at a human mortality rate of 7-9%, there would potentially be a large number of corpses available to vultures. According to public data (Xinhua 2013), a total of 2000 sky burial sites were distributed over the Tibetan plateau receiving 50,000 corpses per year; this could feed approximately 20,000 vultures. It is therefore possible that sky burials contributed almost 20% of the total food for Tibetan vultures, which is a far higher proportion than the 2% suggested by Lu et al. (2009)."
Photo credit to @Deer Forest.
Sources: -"On the Cultural Ecology of Sky Burial on the Himalayan Plateau.", Dan Martin, 1996 (Journal: East and West)
-"TIBETAN BUDDHISM AND THE RESOLUTION OF GRIEF: THE BARDOTHODOL FOR THE DYING AND THE GRIEVING", ROBERT E. GOSS DENNIS KLASS, 2010 (Journal: Death Studies).
-"Vultures and sky burials on the Qinghai-Tibet Plateau", Roller MaMing et al, 2016 (Journal: Vulture News).
To the Tibetans the practice is the most honourable and sacred way to dispose of the corpse of a deceased family member:
"In the Tibet Autonomous Region, the tradition and custom of sky burial is known as jhator meaning "giving alms to the birds" (Van Dooren 2011), and vultures are an important part of these funerals. In places where there are several jhator offerings each day, the birds sometimes must be coaxed to eat, which may be accomplished with a ritual dance. It is considered a bad omen if the vultures will not eat or if even a small portion of the body remains after the birds fly away."
The religious significance of the sky burial is deeply connected to the Buddhist concept of "impermanence" and reincarnation:
"For Tibetan Buddhists, the sky burial is the template of instructional teaching on the impermanence of life, the resolution of grief in the survivors is intertwined with the journey to rebirth of the deceased (Goss and Klass 1997)."
"The final disposition of the corpse provides a graphic ritual to separate the living from the physical body that housed the now ended incarnation of the soul. It is a pivotal time in which the consciousness of the deceased breaks off attachment to his or her body. Likewise , ritual cremation or sky burial breaks physical attachments of the relatives to the deceased."
Some anthropologists believe that there was originally a biological rationality for the practice of sky burials due to the environmental conditions of the Tibetan plateau and namely the lack of wood for building funeral pyres for cremation :
"It may be argued that land suitable for burial was scarce for a combination of reasons: 1) Agricultural land was too limited. 2) Most other land was rocky. 3) All land was frozen for the greater part of the year. Fuel suitable for cremation was likewise in low supply because: 1) The most available tree species did not make good firewood. 2) In the few places where good firewood could be found, it was in demand for building purposes. 3) Transportation of lumber was difficult and expensive. 4) Deforestation."
The sky burial itself may have accounted for a significant part of the diet of the vultures in Tibet:
"To better understand the relationship between the Tibetan population and sky burials, there are 6.28 million Tibetan people (National Bureau of Statistics 2010). If 80% of these people choose a sky burial, at a human mortality rate of 7-9%, there would potentially be a large number of corpses available to vultures. According to public data (Xinhua 2013), a total of 2000 sky burial sites were distributed over the Tibetan plateau receiving 50,000 corpses per year; this could feed approximately 20,000 vultures. It is therefore possible that sky burials contributed almost 20% of the total food for Tibetan vultures, which is a far higher proportion than the 2% suggested by Lu et al. (2009)."
Photo credit to @Deer Forest.
Sources: -"On the Cultural Ecology of Sky Burial on the Himalayan Plateau.", Dan Martin, 1996 (Journal: East and West)
-"TIBETAN BUDDHISM AND THE RESOLUTION OF GRIEF: THE BARDOTHODOL FOR THE DYING AND THE GRIEVING", ROBERT E. GOSS DENNIS KLASS, 2010 (Journal: Death Studies).
-"Vultures and sky burials on the Qinghai-Tibet Plateau", Roller MaMing et al, 2016 (Journal: Vulture News).
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Onychorhynchus coronatus
Well-Known Member
However, the future of the ancient funerary rite of the sky burial is in jeopardy with the dramatic population declines of the vultures in the Himalayas:
"This ancient custom, also known as sky burial and similarly practiced by Tibetan Buddhists, has come to an abrupt end in the last decade due to the collapse of vulture populations in the region."
The conservation of the Himalayan vultures is therefore a means to conserving this ancient funerary custom so integral to Tibetan Buddhist culture and religious practices:
"Tibetan Buddhism plays an important role in the conservation of Himalayan Vultures and other wildlife in the Qinghai-Tibet Plateau (Martin 1996, Satheesan 1998, Campbell 2015). More than 80% of the 6.28 million Tibetans are intended for eventual consumption by Himalayan Vultures in celestial burials (MaMing et al. 2015)."
Photo credit to @Deer Forest.
Sources: -"Dropping dead: causes and consequences of vulture population declines worldwide", Darcy L. Ogada et al, (Journal: ANNALS OF THE NEW YORK ACADEMY OF SCIENCES ).
-"Vultures and sky burials on the Qinghai-Tibet Plateau", Roller MaMing et al, 2016 (Journal: Vulture News).
"This ancient custom, also known as sky burial and similarly practiced by Tibetan Buddhists, has come to an abrupt end in the last decade due to the collapse of vulture populations in the region."
"Tibetan Buddhism plays an important role in the conservation of Himalayan Vultures and other wildlife in the Qinghai-Tibet Plateau (Martin 1996, Satheesan 1998, Campbell 2015). More than 80% of the 6.28 million Tibetans are intended for eventual consumption by Himalayan Vultures in celestial burials (MaMing et al. 2015)."
Photo credit to @Deer Forest.
Sources: -"Dropping dead: causes and consequences of vulture population declines worldwide", Darcy L. Ogada et al, (Journal: ANNALS OF THE NEW YORK ACADEMY OF SCIENCES ).
-"Vultures and sky burials on the Qinghai-Tibet Plateau", Roller MaMing et al, 2016 (Journal: Vulture News).
Onychorhynchus coronatus
Well-Known Member
To the Tanalana ethnic group of South-Western Madagascar the Malagasy ground boa (known to the Tanalana as the "Do") must never be harmed regardless of whether it sometimes kills livestock such as chickens.
This is because it is believed that the snake was created by the spirit entities that inhabit the forest which are known as the "tambahoake".
To harm the snake would therefore offend the spirits of the forest who would seek revenge on the community for this sacrilegious act.
When a boa constrictor is found near a village it must be carefully picked up and brought back to the forest and placed by the roots of a tamarind tree which is considered to be the sacred tree of the spirits of the forest.
If the boa is seen at night it is believed to be a sign of good fortune which indicates that there will soon be rainfall to sustain the crops and / or is the bringer of a divine message.
Photo credits to @KevinB.
Source: "Taboos as a key element for nature conservation in the Tanalana territory South-Western Madagascar.", Hémery Stone Tahirindraza, 2015.
This is because it is believed that the snake was created by the spirit entities that inhabit the forest which are known as the "tambahoake".
To harm the snake would therefore offend the spirits of the forest who would seek revenge on the community for this sacrilegious act.
When a boa constrictor is found near a village it must be carefully picked up and brought back to the forest and placed by the roots of a tamarind tree which is considered to be the sacred tree of the spirits of the forest.
If the boa is seen at night it is believed to be a sign of good fortune which indicates that there will soon be rainfall to sustain the crops and / or is the bringer of a divine message.
Photo credits to @KevinB.
Source: "Taboos as a key element for nature conservation in the Tanalana territory South-Western Madagascar.", Hémery Stone Tahirindraza, 2015.
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Onychorhynchus coronatus
Well-Known Member
In the mythology of Hinduism, a religion worshipped by approximately 90 million followers in the world (mainly within the Indian subcontinent), the Goddess of war Durga is an omniprescent figure.
Durga as a diety of war is not an embodiment of actual warfare but rather of the spiritual concept of the war against disharmony and evil in the world which threaten the cosmic forces of "Dharma".
The Asiatic lion is an animal strongly associated with Durga in Hinduism because the goddess is often portrayed riding into battle against the forces of evil upon the back of a lion as her mount or "vehana".
The "Vahana" or mount / vehicle upon which a god or goddess rides in the Hindu religion is an important consideration because it signifies a representation of an extraordinary power of a diety.
In the case of Durga the lion she rides symbolizes the control and mastery of the goddess (and her followers) over "animalistic tendencies" associated with this big cat such as arrogance, pride, malice, hubris and egotism.
"Lion, the royal beast, the mount of Goddess Durga, represents the best in animal creation. It can also represent the greed for food and hence the greed for other objects of enjoyment, which invariably leads to lust. Goddess Durga in Simhavahini form is a lesson for the control of animal instincts in human beings."
Photo credit to @Therabu.
Source: "The Lion : Mount of Goddess Durga", Pradeep Kumar Gan, 2004 (Journal: Orissa review).
Durga as a diety of war is not an embodiment of actual warfare but rather of the spiritual concept of the war against disharmony and evil in the world which threaten the cosmic forces of "Dharma".
The Asiatic lion is an animal strongly associated with Durga in Hinduism because the goddess is often portrayed riding into battle against the forces of evil upon the back of a lion as her mount or "vehana".
The "Vahana" or mount / vehicle upon which a god or goddess rides in the Hindu religion is an important consideration because it signifies a representation of an extraordinary power of a diety.
In the case of Durga the lion she rides symbolizes the control and mastery of the goddess (and her followers) over "animalistic tendencies" associated with this big cat such as arrogance, pride, malice, hubris and egotism.
"Lion, the royal beast, the mount of Goddess Durga, represents the best in animal creation. It can also represent the greed for food and hence the greed for other objects of enjoyment, which invariably leads to lust. Goddess Durga in Simhavahini form is a lesson for the control of animal instincts in human beings."
Photo credit to @Therabu.
Source: "The Lion : Mount of Goddess Durga", Pradeep Kumar Gan, 2004 (Journal: Orissa review).
Onychorhynchus coronatus
Well-Known Member
In Pakistan a strange belief surrounds a population of mugger crocodiles that are kept in a pond enclosure in the old neighbourhood of Manghopir in the Capital city of Karachi.
The enclosure holding the mugger crocodiles also happens to be a shrine to a Sufi "Saint" Manghopir whose name was given to this area of the city.
Manghopir was an Arab merchant who arrived in Pakistan in the 13th century and took up a successful "Jihad" against the invading Mongol forces before settling in the area which his name now carries and working as a missionary.
The reptiles themselves are connected with Manghopir through a myth that these animals were once lice which were turned into crocodiles by this Sufi saint (why a saint would transform a parasite into a considerably more dangerous animal is not so easily explained) and these animals are therefore considered sacred.
However, the most likely explanation for the presence of the crocodiles in this area of Karachi is that these animals once inhabited a larger aquatic ecosystem such as a small lake which was subsequently swallowed up by human settlements that grew over time.
Eventually the cultural connection with the crocodiles with the legend of Manghopir and the habit of feeding and caring for these reptiles led to a process of taming and genetic "domestication" of these animals which are now remarkably tame.
Today the sacred crocodiles are well cared for by the devotees of the Saint who throw garlands of flowers to them and feed them everything from cakes to bread to meat.
Photo credits to @Maguari.
Source: "BREEDING AND POPULATION STATUS OF MARSH CROCODILE (CROCODYLUS PALUSTRIS) IN MANGHOPIR SHRINE AREA, KARACHI.", M Zaheer Khan et al, (Journal: Canadian Journal of Pure and Applied Science).
The enclosure holding the mugger crocodiles also happens to be a shrine to a Sufi "Saint" Manghopir whose name was given to this area of the city.
Manghopir was an Arab merchant who arrived in Pakistan in the 13th century and took up a successful "Jihad" against the invading Mongol forces before settling in the area which his name now carries and working as a missionary.
The reptiles themselves are connected with Manghopir through a myth that these animals were once lice which were turned into crocodiles by this Sufi saint (why a saint would transform a parasite into a considerably more dangerous animal is not so easily explained) and these animals are therefore considered sacred.
However, the most likely explanation for the presence of the crocodiles in this area of Karachi is that these animals once inhabited a larger aquatic ecosystem such as a small lake which was subsequently swallowed up by human settlements that grew over time.
Eventually the cultural connection with the crocodiles with the legend of Manghopir and the habit of feeding and caring for these reptiles led to a process of taming and genetic "domestication" of these animals which are now remarkably tame.
Today the sacred crocodiles are well cared for by the devotees of the Saint who throw garlands of flowers to them and feed them everything from cakes to bread to meat.
Photo credits to @Maguari.
Source: "BREEDING AND POPULATION STATUS OF MARSH CROCODILE (CROCODYLUS PALUSTRIS) IN MANGHOPIR SHRINE AREA, KARACHI.", M Zaheer Khan et al, (Journal: Canadian Journal of Pure and Applied Science).
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Onychorhynchus coronatus
Well-Known Member
In the mythology and folklore of the San (known to the wider world as the "Khoisan" or the "bushmen") the black backed jackal is a trickster figure par excellance.
Like most trickster figures in world mythology the jackal is an ambiguous character which simultaneously embodies traits that are both positive and negative:
"The Jackal features prominently in the myth and folklore of the Khoisan, southern Africa's hunter-gatherer people, as a common instantiation of this conceptual figure. Like tricksters everywhere in the world, the Khoisan trickster is both "selfish and altruistic, destructive and creative, weak and powerful... ever ready to change who, what, and where [he] is through transformation"
In the folktales of the San the celver little jackal invariably manages to trick larger and fiercer animals such as his eternal nemesis, the lion:
"What then of the Lion, another central figure in Khoisan folklore? Amongst the San, the Lion was of course noted for its danger to unwary people. But as in so much Khoisan folklore there is ambiguity. The Lion is large and frightening, but he is also a bungling fool who is ‘everywhere the vanquished party . . . His strength does not make him the equal of cleverer, more gifted animals’"
Photo credits to @robreintjes.
Source: - "Tricksters and Trancers: Bushmen Religion and Society", Mathias Guenther, 1999.
- "The Jackal and the Lion: Aspects of Khoisan Folklore", J.D. Lewis Williams, 2016 (Journal:Folklore).
Like most trickster figures in world mythology the jackal is an ambiguous character which simultaneously embodies traits that are both positive and negative:
"The Jackal features prominently in the myth and folklore of the Khoisan, southern Africa's hunter-gatherer people, as a common instantiation of this conceptual figure. Like tricksters everywhere in the world, the Khoisan trickster is both "selfish and altruistic, destructive and creative, weak and powerful... ever ready to change who, what, and where [he] is through transformation"
In the folktales of the San the celver little jackal invariably manages to trick larger and fiercer animals such as his eternal nemesis, the lion:
"What then of the Lion, another central figure in Khoisan folklore? Amongst the San, the Lion was of course noted for its danger to unwary people. But as in so much Khoisan folklore there is ambiguity. The Lion is large and frightening, but he is also a bungling fool who is ‘everywhere the vanquished party . . . His strength does not make him the equal of cleverer, more gifted animals’"
Photo credits to @robreintjes.
Source: - "Tricksters and Trancers: Bushmen Religion and Society", Mathias Guenther, 1999.
- "The Jackal and the Lion: Aspects of Khoisan Folklore", J.D. Lewis Williams, 2016 (Journal:Folklore).
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Onychorhynchus coronatus
Well-Known Member
To the Bongando peoples of the Congo the bonobo is an animal imbued with mythological significance.
The Bongando believe that mankind and the bonobo are in fact siblings, the bonobo being the elder brother and mankind the younger.
It is believed that mankind and the bonobo once inhabited the same space within the forest but that they quarrelled and so went to live apart.
The folktale told about this mythological argument is that the bonobo and the first man one night tried to make a fire to keep warm in an encampment.
The man stole fire from the world of the spirits but the bonobo earnestly brought a small piece of a sunbaked termite mound.
In the morning the bonobo was mystified about the ability to make fire and pleaded to the man to teach it how to create fire but the man instead teased and ridiculed the ape.
The bonobo was so offended that it fled into the forest where it stayed while mankind went on to occupy the villages.
To the Bongando peoples a termite mound is known as "nkonyi y’elia" which translates as "fire of the bonobo".
Photo credits to @Moebelle.
Source: "TABOO OF EATING BONOBO AMONG THE BONGANDO PEOPLE IN THE WAMBA REGION, DEMOCRATIC REPUBLIC OF CONGO", Lingomo Bongoli et al, 2009 (Journal: African Study Monographs).
The Bongando believe that mankind and the bonobo are in fact siblings, the bonobo being the elder brother and mankind the younger.
It is believed that mankind and the bonobo once inhabited the same space within the forest but that they quarrelled and so went to live apart.
The folktale told about this mythological argument is that the bonobo and the first man one night tried to make a fire to keep warm in an encampment.
The man stole fire from the world of the spirits but the bonobo earnestly brought a small piece of a sunbaked termite mound.
In the morning the bonobo was mystified about the ability to make fire and pleaded to the man to teach it how to create fire but the man instead teased and ridiculed the ape.
The bonobo was so offended that it fled into the forest where it stayed while mankind went on to occupy the villages.
To the Bongando peoples a termite mound is known as "nkonyi y’elia" which translates as "fire of the bonobo".
Photo credits to @Moebelle.
Source: "TABOO OF EATING BONOBO AMONG THE BONGANDO PEOPLE IN THE WAMBA REGION, DEMOCRATIC REPUBLIC OF CONGO", Lingomo Bongoli et al, 2009 (Journal: African Study Monographs).
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Onychorhynchus coronatus
Well-Known Member
Another myth is told by the Bongando peoples of the Congo to explain why mankind lives in villages and the bonobo in the forest.
It is believed that the bonobo once asked god why his brother the first man was the king of all the animals which made god decide to hold an election to make things fairer.
The election was held but the man arrived well dressed and was applauded while the bonobo arrived without any clothes which provoked the other animals to laugh and ridicule it.
Facing humiliation from the ridicule the bonobo ran away to the forest to hide in shame and has remained there ever since while man remains "king of the animals".
Photo credit to @gentle lemur and @EmperorTamarin.
Source: "TABOO OF EATING BONOBO AMONG THE BONGANDO PEOPLE IN THE WAMBA REGION, DEMOCRATIC REPUBLIC OF CONGO", Lingomo Bongoli et al, 2009 (Journal: African Study Monographs).
It is believed that the bonobo once asked god why his brother the first man was the king of all the animals which made god decide to hold an election to make things fairer.
The election was held but the man arrived well dressed and was applauded while the bonobo arrived without any clothes which provoked the other animals to laugh and ridicule it.
Facing humiliation from the ridicule the bonobo ran away to the forest to hide in shame and has remained there ever since while man remains "king of the animals".
Photo credit to @gentle lemur and @EmperorTamarin.
Source: "TABOO OF EATING BONOBO AMONG THE BONGANDO PEOPLE IN THE WAMBA REGION, DEMOCRATIC REPUBLIC OF CONGO", Lingomo Bongoli et al, 2009 (Journal: African Study Monographs).
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