Friday, 30 September 2016
Explanatory models of adult patients with type 2 diabetes mellitus from urban centers of central Ethiopia
Abstract
Background
Type 2 diabetes, which is increasing as a public health problem in the low resource settings of Africa has been associated with the high prevalence of micro-vascular complications and increasing levels of macro-vascular complications. There is evidence from the developed world that understanding patient perceptions of chronic illness is important to design effective strategies for helping patients manage these conditions. This study utilized Kleinman’s model to explore the illness perceptions of type 2 diabetes patients attending treatment in Addis Ababa and Butajira (Ethiopia) and better understand how they manage their illness. DesignQualitative interviews were conducted to elicit the explanatory models of purposively sampled type 2 diabetes patients attending treatment in three hospitals in central Ethiopia until saturation of key emerging themes was achieved. Analysis of interview transcripts was guided by Kleinman’s model. ResultsA total of 39 participants, 24 from Addis Ababa and the rest from Butajira took part in the study. This study revealed that patients’ explanatory models were informed by both the traditional and biomedical models with emotional distress evident in some of the participants. The traditional model seemed to reflect the strong religious and cultural influences for the majority of study participants. The findings also revealed that symptoms played significant roles in how patients viewed their illness including assessment of its severity. Most were uncertain about the cause of their illness, with those expressing certainty citing factors over which they believed they had little or no control. This may have contributed to the perceptions about the use of religious healing and traditional medicines in a complementary or alternative manner to the biomedical regimen which could affect their adherence to recommended regimens and their health outcomes. Conclusion
This study suggests the need for a strong diabetes care program that is sensitive to patients’ experiences of their illness including emotional distress. Individuals providing the diabetes care should consider local and individual contexts and strive to make their approach patient-centered and engage active participation of patients. There appears to be a need for better training of health providers in different areas including health communications and the fundamentals of mental healthcare
Type 2 diabetes, which is increasing as a public health problem in the low resource settings of Africa has been associated with the high prevalence of micro-vascular complications and increasing levels of macro-vascular complications. There is evidence from the developed world that understanding patient perceptions of chronic illness is important to design effective strategies for helping patients manage these conditions. This study utilized Kleinman’s model to explore the illness perceptions of type 2 diabetes patients attending treatment in Addis Ababa and Butajira (Ethiopia) and better understand how they manage their illness. DesignQualitative interviews were conducted to elicit the explanatory models of purposively sampled type 2 diabetes patients attending treatment in three hospitals in central Ethiopia until saturation of key emerging themes was achieved. Analysis of interview transcripts was guided by Kleinman’s model. ResultsA total of 39 participants, 24 from Addis Ababa and the rest from Butajira took part in the study. This study revealed that patients’ explanatory models were informed by both the traditional and biomedical models with emotional distress evident in some of the participants. The traditional model seemed to reflect the strong religious and cultural influences for the majority of study participants. The findings also revealed that symptoms played significant roles in how patients viewed their illness including assessment of its severity. Most were uncertain about the cause of their illness, with those expressing certainty citing factors over which they believed they had little or no control. This may have contributed to the perceptions about the use of religious healing and traditional medicines in a complementary or alternative manner to the biomedical regimen which could affect their adherence to recommended regimens and their health outcomes. Conclusion
This study suggests the need for a strong diabetes care program that is sensitive to patients’ experiences of their illness including emotional distress. Individuals providing the diabetes care should consider local and individual contexts and strive to make their approach patient-centered and engage active participation of patients. There appears to be a need for better training of health providers in different areas including health communications and the fundamentals of mental healthcare
Women hold majority of research roles By Christin Wiedemann, SCWIST President
|
Welcome back to Elizabeth May’s parliamentary week in review!
Key Moments in the House – Bill C-246
Though Elizabeth has been on the road with ERRE and is unable to be in the House, there are still some important issues before Parliament.
On Wednesday, the House debated Bill C-246, the Modernizing Animal Protections Act.Bill C-246 would strengthen protections for animals in Canada. It would amend several acts to end the cruel practice of shark finning, close loopholes in the Criminal Code related to animal fighting, create a new offence of gross negligence for animal cruelty, and stop the sale of cat and dog fur, among other changes.
Bill C-246 will be voted on this Wednesday. Elizabeth seconded this bill and, while she will be on the road with ERRE during the vote, she has reached out to her parliamentary colleagues to encourage them to pass the bill.
Master's degrees in English Copenhagen
University of Copenhagen offers 60 master’s programmes all instructed in English - for instance Medicinal Chemistry, Security Risk Management, Computer Science, Cognition and Communication, and Physics at the Niels Bohr Institute.
For information on programmes, deadlines, tuition fees etc. please visit our Master’s Programmes pages
http://studies.ku.dk/masters/?utm_medium=email&utm_source=other&utm_campaign=partner.63.opencourse.targetedmessages.marketing~partner.63.tgB69tC5EeW17wrgkMLDIQ
Kind Regards,
University of Copenhagen
Traditional food uses of wild plants among the Gorani of South Kosovo
Follow publication
One of the authors, Behxhet Mustafa, is working on a project right now.
Want to see what they're working on?
Abstract
A food ethnobotanical field study was conducted among the Gorani of South Kosovo, a small ethnic minority group that speaks a South-Slavic language and lives in the south of the country. Via forty-one semi-structured interviews, conducted in ten villages of the Kosovar Gora mountainous area, we found that seventy-nine wild botanical and mycological taxa represent the complex mosaic of the food cultural heritage in this population. A large portion of the wild food plant reports refer to fermented wild fruit-based beverages and herbal teas, while the role of wild vegetables is restricted. A comparison of these data with those previously collected among the Gorani living in nearby villages within the territory of Albania, who were separated in 1925 from their relatives living in present-day Kosovo, shows that approximately one third of the wild food plant reports are the same. This finding demonstrates the complex nature of Kosovar Gorani ethnobotany, which could indicate the permanence of possible “original” Gorani wild plant uses (mainly including wild fruits-based beverages), as well as elements of cultural adaptation to Serbian and Bosniak ethnobotanies (mainly including a few herbal teas and mushrooms).
Thursday, 29 September 2016
[INFLUENCE OF MEDICINAL PLANT EXTRACTS ON THE FUNCTIONS AND ANTIOXIDANT PROTECTION OF ERYTHROCYTES IN RATS WITH EXPERIMENTAL DIABETES MELLITUS].
Eksp Klin Farmakol. 2016;79(2):29-33.
[Article in Russian]
Abstract
Therapeutic and prophylactic uses of invertebrates in contemporary Spanish ethnoveterinary medicine
J Ethnobiol Ethnomed. 2016; 12(1): 36.
Published online 2016 Sep 5. doi: 10.1186/s13002-016-0111-1
PMCID: PMC5011348
1Grupo
de Investigación de Recursos Etnobiológicos del Duero-Douro (GRIRED),
Facultad de Biología, Universidad de Salamanca, Salamanca, Spain
2Equipo de Antropología Social y Cultural, Facultad de Medicina, Universidad de Extremadura, Badajoz, Spain
3Departamento
de Terapéutica Médico-Quirúrgica (Facultad de Medicina) – Departamento
de Didáctica de las Ciencias Experimentales y de las Matemáticas
(Facultad de Educación), Universidad de Extremadura, Badajoz, Spain
José Antonio González, Email: se.lasu@zelaznog.aj.
Corresponding author.Abstract
Zootherapeutic
practices in ethnoveterinary medicine are important in many
socio-cultural environments around the world, particularly in developing
countries, and they have recently started to be inventoried and studied
in Europe. In light of this, the purpose of this review is to describe
the local knowledge and folk remedies based on the use of invertebrates
and their derivative products in contemporary Spanish ethnoveterinary
medicine. An overview in the fields of ethnozoology, ethnoveterinary
medicine and folklore was made. Automated searches in the most important
databases were performed. All related works were examined thoroughly
and use-reports were obtained from 53 documentary sources. The
traditional use of 18 invertebrate species and five ethnotaxa and a
total of 86 empirical remedies based on the use of a single species was
recorded. The two most relevant zoological groups were found to be
insects and molluscs. A broad diversity of body parts or derivative
products have been and are used to treat or prevent ca. 50 animal
diseases or conditions, in particular diseases of the skin and
subcutaneous tissue, different infectious livestock diseases, and
disorders of the eye and adnexa. Cattle, sheep and equines form the
group of domestic animals in which the greatest number of remedies are
mentioned. In addition, seven magical remedies and practices are
documented. In comparison with other culturally related areas, this is a
rich heritage. The use-reports included here will help in the search
for new and low-cost drugs for treating livestock and alternative
materials for pharmaceutical purposes, future research addressing the
validation of the effects and the development of organic farming.
Keywords: Invertebrates, Ethnozoology, Ethnoveterinary medicine, Zootherapy, Spain
Background
Several
authors have argued that the medicinal use of animals and products
derived from them is a worldwide phenomenon, dating back to prehistoric
times and co-evolving with human communities [1, 2].
In this sense, invertebrates and derived products have been used for
curing and preventing different diseases affecting humans throughout the
world [3–9].
Study of this group of animals, in particular insects, is of great
interest owing to the large number of chemical compounds they synthesise
[10–12]. According to Cherniack [13, 14],
globally ubiquitous invertebrates potentially provide a cheap,
plentiful supply of healing substances in an economically challenged
world. Likewise, invertebrate-based medicine is coming under increasing
scrutiny for its incorporation into evidence-based medicine [12–15].
In
view of the above, the use of invertebrates in ethnoveterinary medicine
(EVM), the scientific term for traditional animal health care [16, 17], is currently a major topic in an increasing number of research projects (see http://www.ethnovetweb.com/),
and the publication of studies on certain territories or reviews in
international journals dealing with veterinary medicine or pharmacology
is increasingly frequent around the world [18–20].
As
in other developed countries, in Spain there are few works addressing
local EVM that include animal-based remedies; however, as we have
recently highlighted [21], there is valuable information disseminated in numerous anthropological or ethnographical studies.
Thus,
the aims of the present review were as follows: (1) to document and
analyse local knowledge about the veterinary use of invertebrates and
their derivative products in contemporary Spanish EVM; (2) to contribute
to the transfer of part of the traditional knowledge to new
generations; (3) to contribute to the dissemination of results within
the scientific community in order to open a door to research in other
disciplines, for example future research into the validation of the
effects, and (4) to contribute to the establishment of animal production
systems consistent with ecological agriculture and sustainable
development.
Methods
Data collection
To
access the maximum number of documentary sources, a qualitative
systematic review of international and national databases was conducted.
The ISI Web of Science and Anthropology Plus and JSTOR III—Arts and
Sciences international databases were consulted. The national resources
referenced include the database of PhD theses, TESEO; the information
system of the databases of the CSIC (Spanish Research Council); the
Dialnet bibliographic website; Google Scholar, and the catalogue of
Public State Libraries. The overall search pattern covered the title,
abstract and keywords concerning ethnozoology-related disciplines that
have UNESCO codes (e.g. anthropology, the history of veterinary science,
zoology) and the terms “invertebrates”, “folk veterinary medicine”,
“folklore”, “ethnobiology”, “ethnozoology”, “ethnoentomology”,
“ethnoveterinary medicine” and “zootherapy”, in conjunction with the
Spanish geographical context. No restrictions regarding the language of
the publications consulted were imposed.
Taxonomy and nomenclature
After
performing a thorough analysis of the references retrieved and studied,
the data were included in a database with a number of fields to
characterise the animal species used, the ailment treated, the
geographical location of the remedy and its corresponding bibliographic
citation. The vernacular names found were contrasted and subjected to
discriminatory analysis following biological, ecological and
biogeographical criteria [22, 23].
Regarding
animal taxonomy and nomenclature, we followed the Species 2000 &
ITIS Catalogue of Life: 2016 Annual Checklist (see www.catalogueoflife.org/annual-checklist/2016/).
In
relation to the pathologies of livestock and domestic animals treated,
it should be noted that most of the works consulted include popular
names to refer to them, names that have been necessary to correspond
with the nomenclature used by professionals in animal healthcare. For
the proper identification of diseases we have consulted some classic
Spanish dictionaries [24, 25] and much of the current veterinary literature [26–32].
Results and Discussion
Documentary resources
This
review was carried out using data including more than 60 documentary
sources from the beginning of the twentieth century to the present.
Among them, 53 have allowed the registration of a total of 93 remedies
based on the use of a single animal species. As for the type of these 53
sources, we have obtained use-reports from six theses, four of which
approach the study of EVM in a particular geographical area, and two
belong to the field of ethnobotany. We also obtained data from 26
journal papers, most of them (80 %) published in journals in the field
of folklore and ethnography, and 21 books, nine concerning superstition,
folklore or ethnobotany, five within the scope of ethnomedicine and
only seven directly related to EVM.
In
order to assess how contemporary the reviewed veterinary practices are,
we mainly obtained use-reports in studies published over the past
15 years, namely from 12 works published between 2001 and 2008 and 13
published between 2010 and 2015. We have also included data collected in
11 works from the 1990s, nine from the 1980s, six from the period
1952–1976, and two from the early 20th century (1907 and 1927).
General ethnozoological and ethnoveterinary data
We
recorded the use of 18 species of invertebrates (belonging to 16
zoological families) in Spanish EVM. The terms “snails”, “spiders”,
“beetle larvae”, carcoma (i.e. “woodworm and powder-post beetles”) and “ants” are considered as “ethnotaxa” (Fig. 1). Table 1
summarises the scientific and vernacular names of the animal species
used, and the 93 veterinary remedies documented: 86 of the empirical
type and 7 magical.
Examples of invertebrates and derivative products used in contemporary Spanish EVM. a – brown garden snail (Cornu aspersum), b – cuttlefish bone, c – cobweb, d – female of Berberomeloe majalis, E – Scarab beetle ...
Invertebrates
used in contemporary Spanish EVM with indications of the body parts
and/or products used, ailments treated, target domestic animal groups,
modes of preparation and application, and geographical location of the
remedies
The value of this useful
species richness is much greater than that of the single species of
invertebrates collected for our country by Souto et al. in their world overview [19].
The
two most relevant zoological groups in terms of their contribution to
EVM in Spain are insects (41 remedies, 6 useful species and 3 ethnotaxa)
and molluscs (19 remedies, 8 useful species and 1 ethnotaxon).
Forty-four
remedies (47 %) are based on the use of the whole animal. However, many
animal products are used as therapeutic resources in Spanish EVM:
shells, slime, haemolymph, etc. (see Table 1). Bee honey and cobwebs are the most commonly employed derivative products, being used in a total of 24 remedies (26 %).
As in human medicine [12, 13, 15], honey is a highly reputed product in current EVM, especially in the treatment of wounds and eye infections [33, 34].
In Spanish ethnomedicine, cobwebs have formed part of the arsenal of traditional remedies since time immemorial [35],
but in Spain they are also considered to be useful for domestic
animals. According to popular belief they protect animals against all
diseases and this is why they are never removed from stables [36–40]. There is a proverb that says: Cuadra sin arañas, bestias nunca sanas (lit. “A stable without spiders holds no healthy animals”) [41]
and, for example, around the first third of the last century in the
Merindad de Tudela area (Navarra), the cobwebs were never removed from
stables owing to the belief that they prevented stomach cramps in sheep
and equines [42].
The
majority of remedies (87) are of the curative type, and they are
applied externally in 69 cases (79 %) and internally in 18 (21 %).
Zootherapeutics are usually applied in simple ways, mostly through
direct application to the affected area and without preparation. Note
should be taken, too, of the use of olive oil in the preparation of 16
remedies. Olive oil is a very important therapeutic resource in all
cultures, both in ethnomedicine and EVM [43–46].
As well as being an extraction medium for active ingredients from
animals, the chemical composition of this oil is rich in flavonoids,
secoiridoids, iridoids, flavanones, biophenols, triterpenes, benzoic
acid derivatives and isochromans, and these offer added medicinal value
since they account for its anti-inflammatory, immunomodulatory,
analgesic, antimicrobial, antinociceptive, and wound-healing activities
among others [46].
In
addition, the animal resources documented are used to treat or prevent
ca. 50 animal diseases or complications. More than half of the species,
and ethnotaxa, are reported for the treatment of more than one ailment.
Several species (6) are used for multiple veterinary purposes (at least
four). For instance, Hirudo medicinalis and Berberomeloe majalis, together with products derived from Apis mellifera (honey and beeswax), are the most versatile zootherapeutic resources (see Table 1).
Traditional veterinary medicinal practices
Thirty-one
of the 93 documented remedies (33 %) are used to treat all types of
livestock in general, not for any single domestic animal group in
particular.
In accordance with their economic
importance in Spain, cattle, sheep and equines are the groups of
domestic animals for which the greatest number of remedies are mentioned
(35, 16 and 13 respectively). The use of invertebrates to treat goats
and pigs is also documented (Fig. 2), as well as a curative remedy for canaries.
Number of remedies documented and invertebrates used in the care and treatment of specific domestic animal groups
The remedies refer to eight main categories of therapeutic use (Fig. 3).
The most frequent indications are diseases of the skin and subcutaneous
tissue (16 remedies, 7 useful animals), different infectious livestock
diseases (15 remedies, 11 animals), and disorders of the eye and adnexa
(13 remedies, 9 animals).
Number of remedies documented and invertebrates used per disease category
Skin and subcutaneous tissue (injuries)
Cobwebs
are undoubtedly the most important product of animal origin in Spanish
EVM for staunching haemorrhages caused by wounds or amputations. Their
use as a haemostatic agent extends throughout the country [38, 43, 47–54].
After the wound has been washed with water, cobwebs are applied
directly to the wound, as a dressing. It is also claimed that that are a
good anti-scarring agent; they form a cap similar to fibrin on the
surfaces to which they are applied. In the Basque Country, cobwebs used
to be placed on the cuts made to the scrotum after castration as a
healing and antiseptic agent [51] and for healing dehorning (by amputation) in calves [47, 48].
After the wound had been washed with water, the cobwebs were placed
over it and the abrasion was bandaged. On successive days the affected
area was subjected to cures with hydrogen peroxide and cobwebs again [47].
Similarly, when they were cutting off the tails of lambs the shepherds
from Teverga (Asturias) and the Valle de Carranza (Vizcaya) used to
place cobwebs on the site of the cut [55, 56].
We
have also documented other remedies for treating the wounds of domestic
animals. Drying and grinding the internal shell of the common squid (Loligo vulgaris) and applying the powder to wounds was a common practice in the Sierra de Aracena (Huelva) [57].
In the province of Salamanca we have documented three remedies based on
the use of scorpions; in Almendra, farmers would apply the oil used to
fry the leaves of wall pennywort – Umbilicus rupestris (Salib.) Dandy, Crassulaceae – together with a whole scorpion to make an ointment that they applied with a stork feather [58];
in Morasverdes, they would place a squashed scorpion on the wounds of
cattle brought in due to fighting (with their horns) and at Aldeatejada
they used to put several scorpions in olive oil to macerate, and with
this oil, which was kept in the house, they would treat the animals’
wounds [52].
Also in the province of Salamanca, at the beginning of the twentieth
century a common practice was to fry several scorpions (usually three),
which were then spread on the wound a couple of times a day [52, 59, 60].
For the same purpose, in the provinces of Badajoz, Granada and
Salamanca the farmers would fry or macerate several fat larvae from
beetles of the family Scarabaeidae in olive oil, which was then used as
an anti-inflammatory and healing agent, applied before and after
castration [43, 52, 61, 62].
The same larvae were used in several villages in the province of
Salamanca to treat wounds and chafing on draught animals, mainly on
their legs. To do this, farmers would oil-fry or roast several larvae in
a pan and spread the fat they exuded on the animals’ wounds [52].
In
the south-western quadrant of Spain, to heal infected wounds
(particularly on the legs) the recommendation was to cut off the head of
a blister beetle, Berberomeloe majalis, and spread the haemolymph on the wound [63, 64].
By contrast, in the western part of the province of Granada and at
Berganciano (Salamanca) a medicinal preparation was made by macerating
many specimens of this beetle in olive oil [52, 61, 65].
At Aldea del Obispo (Salamanca) farmers used to collect several
specimens and fry them in olive oil and use this to cure the chafing due
to the tack of draught animals [52].
In
the Basque Country the dust emerging from woodworm burrows (i.e. frass,
a mixture of sawdust and excrement) due to the exit of the imagos of
woodworm and powder-post beetles from their burrows was applied directly
to chafing caused in equines by tack [51].
Finally,
in Tierra de Cameros (La Rioja) shepherds would treat the abscesses on
sheep and goats by spreading these abundantly with honey [38].
Infectious diseases
At
Berrocal de Huebra (Salamanca) in order to cure cows affected by
pasteurelosis, livestock raisers used to put a stick dipped in honey in
the animal’s mouth (tying it there with string around the horns). The
effect sought was that the animal would move its tongue, savouring the
honey, hence increasing the animal’s salivation [60].
In Asturias, Cantabria and the Basque Country scald or hoof rot, the ruminant hoof disease caused by Fusobacterium necrophorum,
is treated by applying a snail-based poultice on cows. Farmers would
tie a piece of cloth full of snails onto the animal’s hoof and would
leave it there for a few days [48, 55, 66].
In these same Autonomous Communities, slugs were used to cure
infections; thus at Proaza and Piloña (Asturias) farmers would apply
poultices with verdigris, salt and squashed black slugs (Arion ater) [55], and in the District of Campoo (Cantabria) they would tie a bag of slugs (A. hortensis in this case) on the leg of the animal and leave it there for a few days [66].
By contrast, in the Valle de Carranza (Vizcaya) just a few decades ago
farmers would mix olive oil and the frass of woodworm and powder-post
beetles. They would then knead this until they obtained a whitish paste
with the consistency of an ointment and apply it to wounds [67].
The shepherds in Tierra de Cameros (La Rioja) have traditionally
applied abundant honey to the hooves of their sheep and goats [38];
shepherds in Nocito (Huesca) rubbed, once or twice on alternate days,
the legs of their animals with an ointment prepared with 250 g of honey,
red wine vinegar and five tablespoons of copper sulphate [68],
and when their sheep’s hooves were very long and deformed the shepherds
at Almendra (Salamanca) would cut them off and treat them with cobwebs [52].
In
the region of Pallars (Lérida) aphthous fever was cured with powders
for internal use with the following ingredients: a cuttlebone (the
internal shell of Sepia officinalis), incense, wheat bran, a piece of the snake Hierophis viridiflavus
(Lacépède, 1789) and toasted eggshells. These ingredients were ground
and mixed with salt, the major component of the medicine, and were given
to cattle in a single dose [69].
For their part, farmers in the mountains of Huesca prepare a kind of
hyssop with honey and vinegar, putting this mixture around a stick and
allowing it to cool. Then they passed the hyssop mixture across the
mouth of the sick animal, for disinfection [54].
The preventive remedy used in the provinces of Cáceres and Salamanca
was very different, where scorpions (always an odd number, as a
ritualistic component) were placed in a cowbell without a clapper and
sealed with cork. The bell thus prepared was hung round a sick animal’s
neck. When the scorpions died and dried up, the group of animals was
believed to be protected [52, 64].
In the Monfragüe district, farmers claimed that sick goats could be
cured by putting 15 scorpions in a cowbell around their necks [64].
Known
also as anthrax, splenic fever is a serious bacterial infection that
mainly affects cattle. To cure this disease, in Zumaia (Guipúzcoa) a
poultice of crushed terrestrial snails, mixed with resin, a few drops of
wine, a piece of church candle, and a bit of olive oil were used. All
this was heated and passed through a cloth. Once cool the resulting
ointment was applied to the sick animal [48].
Sensory organs (eye and adnexa)
To alleviate pain in cases of ocular contusions, in Huesca and Lugo honey was spread on the eye of the animal [72, 73].
To
cure corneal ulcers caused by eye lesions, mainly scratches and cuts
from branches or vegetation in general, in Asturias and Cantabria the
eyes were also treated with honey [55, 66], and at Saelices el Chico (Salamanca) a cobweb was placed liberally on the affected eye [52].
However, such ocular lesions have usually been treated in Spain by
administering (on the eye) a fine powder made of different animal
elements. At Zafra (Badajoz) the valves of the shell of the common
mussel (Mytilus edulis) were ground to a fine powder and sprinkled directly on the affected eye [43].
It is highly likely that in the interior areas of the country
traditional use involved river mussel shells, of species such as the
painter’s mussel, Unio pictorum (Linnaeus, 1758), or the swan mussel, Anodonta cygnea (Linnaeus, 1758), which can still be found in the south-east of the province of Badajoz [74].
In the District of Serrablo (Huesca) snail shells were gathered and
roasted on coals. At first they turned black, and then white, after
which they were ground and sieved, until a very fine powder was
obtained. A tube of rolled-up paper was then filled with the powder,
which was blown into the eye of the animal. It was claimed that this
cure should be applied for nine consecutive days [75]. On the island of Gran Canaria, shepherds treated their sheep and goats with mierda de gaviota, i.e. the internal shell of Loligo vulgaris. They would scrape this with a knife and place the powder in the eye of the sick animal [76].
Despite this, the most common remedy was to put powder obtained by
scraping a cuttlefish bone into the eye of sick animals. The powder was
placed on a piece of paper, which was rolled up, and the powder was
blown directly into the bad eye. In many districts and regions in the
north of Spain this simple remedy was practised daily until the animal
was cured [38, 49, 55, 56, 66, 67, 73, 77–79].
Likewise, to combat infectious bovine keratoconjunctivitis, also known as “pinkeye”, caused by the bacterium Moraxella bovis,
in the Valle de Carranza (Vizcaya) and the Pallars region (Lérida),
shepherds would blow the powder obtained from finely ground cuttlebone
into the bad eye through a thin paper tube [67, 69].
In this same Catalan region, to treat keratoconjunctivitis in sheep, four or five caragols bovers (Cornu aspersum)
were roasted in coals together with a stem of cabbage. After crushing
all together, a pinch of salt was added. The mixture was sieved and
applied to the conjunctiva of the sick animal [69].
In
order to treat disorders of the lacrimal system (dacryocystitis,
canaliculitis, stenosis) in Alburquerque (Badajoz) a scorpion was placed
in a bell, sealed with cork, and hung from the neck of the sick animal [62].
Shepherds in the north of the province of Cáceres used to hang a needle
case containing a scorpion around the sick animal’s neck [50]. In both cases, the scorpion and the eye problem were assumed to “dry out” at the same time.
Towards
the middle of the last century, in Ibias (Asturias), to treat any type
of ocular disorder, the animal’s eye was opened and home-made medicine
was applied; this was a mixture of different plant products (rose
petals, rosemary, garlic, rue, etc.) together with the innards of a
black field slug [80].
In this case, the remedy has strong associated symbolisms. Plants
considered to be universal panaceas are used such as rosemary, which
appears in classic works such as Cervantes’ Don Quixote [81] and in pharmacopoeias such as the Hispana from 1794 (Spiritus Rosmarini or Aqua Reginae Hungariae), together with other plants with an apotropaic effect used to treat psychological problems, such as rue or rose petals [82, 83],
all combined with the innards of a black mollusc. Disease is black and
dirty, as opposed to the whiteness of health, and this is why antidotes
tended to be dark in colour [84].
Digestive system
At
Villarino de los Aires (Salamanca) when an equine suffered from
glossitis a medicinal leech was placed with great care on the animal’s
tongue to reduce the inflammation [52].
In
Proaza (Asturias), to combat meteorism, an ant colony (with earth
included) was placed in a bag and then placed on the sick cow in the
area of the spleen. This was a reputable remedy [55]. By contrast, in the Campoo (Cantabria), cows were given red wood ants (Formica rufa) to eat when their digestive tract was blocked, to facilitate rumination [66].
A
remedy recommended to cure indigestion in Asturias and Galicia was to
put an ants’ nest in water and boil it, giving the resulting drink to
the sick animal [73, 85]. In Asturias it was also claimed that a complete cure could be obtained with a purge of hornets (Vespa crabro) [85].
The inhabitants of Malpartida de Plasencia and Toril (Cáceres)
recommended that the sick animal should be bathed over several
consecutive days in a pool with an abundance of leeches [64].
In Treviño (Burgos) lambs and kids with constipation were treated by inserting beeswax candles into their rectums [86], and in Salamanca sick animals with stomach cramps were made to eat a specified amount of honey [87].
At Ibias (Asturias), when a cow choked (on a large piece of apple for example) and the ministrations of the local curandero
(healer) had no effect, in order to force the foreign object out of the
mouth or pass down the gullet of the animal the inhabitants would
prepare a lubricant compound with different plant components (cloves of
garlic, rosemary, parsley, etc.), white wine, oil, milk, holy water and
the slime from a black slug (as a ritualised element). The resulting
liquid, once sieved, was placed in a bottle for giving to the sick
animal [85, 88–90].
At
Gallegos de Argañán (Salamanca) the inhabitants would fry scorpions and
use the oil to rub the bellies of equines suffering from equine colic [52].
In the province of La Coruña beef farmers cured any kind of digestive disorder by forcing cows to take honey mixed with bran [73].
Musculoskeletal system
The haemolymph of Meloe proscarabaeus was applied by cattle ranchers in Cantabria on inflamed areas (due to trauma), as a resolutive [91], whereas in Extremadura the haemolymph of Berberomeloe majalis
was used to cure lumps in articulations, either by rubbing the beetle
directly on the affected part or applying the medicinal oil prepared
with many specimens macerated in olive oil [43, 64, 92].
At Apodaca (Álava) bloodlettings were performed with medicinal leeches to treat bruises on livestock [39], and in the province of Salamanca common medicinal leeches or sanguijuelas rojas (duck leeches, Helobdella stagnalis) would be used on the legs of animals (mainly cows) affected by osteoarticular inflammation [52]. In both cases, this was believed to “draw out the bad blood”.
The
shepherds of Santa María de Sando (Salamanca) would cover the broken
leg of a sheep with large, “dirty” cobwebs from stables. They would then
tie splints around the broken limb with a cloth bandage [52].
And in many localities of this province when a cow broke a horn they
would cover the stump with abundant cobwebs from stables (“large and
dirty, so that the wound will not become infected”) [52].
Reproductive system
In
the province of La Coruña there was a strange relationship between the
health of the cows and ants. Cows are forced to eat ants boiled in water
to promote their pregnancy, and a curious ritual was used to treat
mastitis: fresh milk was taken from the sick cow and poured over an
anthill (preferably over one located on the road towards a church).
After doing this, the container in which the milk was transported was
broken in the same place and the fragments were left there [73].
Also
in La Coruña, as well as in the Valle de Carranza (Vizcaya) and the
District of La Campiña (Guadalajara), mastitis in cows and ewes was
treated by washing the udders well with cold water and then applying
honey [67, 73, 93].
Similarly, in Extremadura, to clean and cure wounds and cracks in the udders of ewes, shepherds would rub honey on them [50], while in the District of Campoo (Cantabria) a salve prepared with beeswax and rosemary was spread on the udders [66], and in the Canary Islands the powder obtained by grinding a cuttlebone was directly applied to injuries on goats’ udders [72, 94].
To
interrupt breastfeeding in calves at Benalup de Sidonia (Cádiz) the
shepherds would cover the udders of cows with the haemolymph of Berberomeloe majalis [63].
Respiratory system
Against
colds, in Bárcabo (Huesca) scorpions were captured live and boiled,
after which the liquid was applied to the chests of sick equines [95]. In A Pastoriza (Lugo) water with honey was given to cows to drink [79].
To combat cough, in Cee (La Coruña) water in which a common octopus had been boiled (Octopus vulgaris) was given to pigs to drink [73].
Excretory system
We
have documented two remedies against urinary retention based on the use
of scorpions: one or several of these arachnids (always an odd number)
would be placed in a bottle containing olive oil. They were allowed to
macerate and the oil was then used to rub on the belly of the sick
animal, or the penis in the case of colts [43, 96].
Alternatively, eggshells would be fried with onion, laurel leaves and a
scorpion; a loose paste was made of this and given to the sick animal
to drink [97].
In both cases, it was believed that the affected animal would be able
to urinate again after a few hours. Also basing themselves on the use of
scorpions, as an anticystitic or to treat ureteral obstruction in
Castile-La Mancha shepherds would use the oil obtained from frying two
or three whole scorpions in olive with laurel leaves. The filtered oil
was given to mules to drink [98].
Others
At
Monzón (Huesca) scorpion stings were treated by applying the liquid
resulting from the maceration of a scorpion in a bottle containing
alcohol to the area of the sting or by applying the crushed body of the
scorpion responsible for the sting directly to the area of the sting [95].
At Las Veguillas and Peña de Cabra (Salamanca) the scorpion that had
stung an animal was caught and fried in oil, and the resulting salve was
applied to the area of the sting [99]. Similarly, in Extremadura, shepherds would crush and fry the perpetrating scorpion and put the oil on the sting area [50].
To prevent stings, the cattle ranchers of Encinas de Arriba (Salamanca)
would place a scorpion inside a cowbell and seal it with a piece of
cork. This ritual was believed to protect the cow [52].
In the case of viper bites, at Viniegra de Abajo (La Rioja) shepherds used to place a specimen of Berberomeloe majalis
on the bite areas of their sheep and goats. This would cure the animal
once the area had been punctured and the venom drawn out [38].
In the Pallars region the shepherds, after removing the venom through a
cut, applied a poultice made with several snails (with shell), three
cloves of garlic, salt and olive oil to the bitten sheep [69]. In Asturias, what is known as cuerno de la vacaloura, i.e. the mandibles (and head) of the male stag beetle (Lucanus cervus), was a traditionally highly valued amulet for the prevention of snake bites [85].
To
eliminate intestinal parasites in Sarria (Lugo) equines and cattle were
given a mixture of honey, ginger and sodium carbonate to take [73].
In the Basque Country, in the case of golpe de sangre
(“blood hit”, cerebral congestion) or paralysis, pigs were bled by
placing medicinal leeches on their ears, and on the dewlaps of cattle [100]. At Zafra (Badajoz) leeches were placed on the neck of any animal with cerebral congestion [43].
In
the western part of Asturias, farmers used to hang the shell of a snail
around the neck of the animals to protect them against diseases in
general [99].
Finally, in Doñana (Andalusia) the inhabitants would grind a large calcareous shell of the oyster Crassostrea gigas for use on poultry farms as a supplement to poultry feed [101].
Current uses
Sixty
of 93 documented remedies (~66 %) were collected in documentary sources
published in this century. Only 31 remedies (33 %) were gathered from
those published over the last six years (2010–2015). Among those works,
in a very few cases the authors used the present verbal form, just to
refer to the veterinary use of honey or cobwebs [51, 54]. Another currently valid practice is the external application of the medicinal oil prepared with many Berberomeloe majalis specimens macerated in olive oil [65].
No magical remedies or rituals are still practised. Most veterinary
uses and practices documented in this review only remain alive in the
memory of elderly people.
Potential veterinary uses
As
we have already mentioned above, bee honey is a highly reputed
derivative product in current EVM. The use of honey for preparing
ethnoveterinary herbal medicines is widespread but it is used as a
single element too. For example, it is used in the treatment of wounds [34] and eye problems [33]. Likewise, at present there are numerous scientific evidences supporting its use in human medicine [102–104].
Therefore, we believe that it is very necessary to develop scientific
projects aimed at validating traditional veterinary remedies based on
the use of honey and developing its use in clinical practice.
The
protein structure of spider silk and its exceptional mechanical
properties are the main subject of many investigations regarding its
potential biomedical applications. This is a very promising biomaterial
in fields such as tissue engineering, because, unlike traditional inert
implants, it stimulates growth and the natural activity of the cells in
contact with it [105–107]. Spider silk is resistant, biocompatible and biodegradable [106]. Fernández-d’Arlas [108]
recently proposed that progress in the understanding of the effects of
ions on spider silk could expand its use by developing ointments,
vesicles for controlled release systems or cellular substrates. Its role
in wound healing constitutes a research field that should certainly be
developed.
Like other blister beetle species, Berberomeloe majalis
secretes cantharidin, a potent vesicant terpene (blistering agent)
which has a long history in ethnomedicine. For example, in dermatology,
topical cantharidin has long been used to treat warts and molluscum
contagiosum [109].
In the field of modern veterinary medicine, cantharidin has been
demonstrated to act as a vasoconstrictor and positive inotrope [109].
Moreover,
the importance of some products derived from terrestrial snails in
different aspects of human and veterinary medicine [14, 110]
should be pointed out at this point. In relation to molluscs, although
today it is not used in Spanish EVM, another interesting product is
cuttlebone. The internal shell of cuttlefish is composed primarily of
aragonite (crystal forms of calcium carbonate) and it has a very
elaborate architecture [111].
Commonly used as a calcium-rich dietary supplement for caged animals
(birds, turtles, snails), it is also an important natural material in
Biotechnology [111].
From time immemorial, cuttlebones have been ground up to make polishing
powder, which was used for medicinal purposes as an antacid and as an
absorbent for treating sore skin. Recently, antibacterial activity [112], bone healing properties [113] and wound healing activity on skin ulcer lesions [114] of cuttlebone have been shown. In addition, Lee et al. [115] found that cuttlebone extract induces acute inflammation and promotes cell proliferation.
A cross-cultural comparison
Remedies
based on animals have an ancestral origin, and throughout history have
been gathered in the main reference works on pharmacology. With respect
to the issues addressed here, invertebrates formed an important part of
the therapeutic arsenal of antiquity. Thus, for example, in his
encyclopaedia and pharmacopoeia De Materia Medica, Pedanius
Dioscorides (ca. 40–90 AD) mentions the ophthalmological use of
cuttlefish bone to treat leukoma in livestock, applying the powder
obtained from it to the eyes of sick animals –Book II, chapter 21– [116, 117]. In turn, in his encyclopaedic work Naturalis Historia
Pliny the Elder (23–79 AD) also indicated that this powder was able to
cure cataracts (Book XXXII, chapter 71), although he did not specify
whether it was a useful therapy for both humans and animals [118, 119]. The Hortus Sanitatis, attributed to Johannes de Cuba [120],
is a good work for understanding ethnoveterinary knowledge in
antiquity, since it is the last encyclopaedic book on medical matters
written in Latin and the first incunabulum dealing with these issues.
Continuing with cuttlebone, in this work we hear from Aristotle that
when mixed with salt it is a good remedy for curing white ulcers in the
eyes of people and animals [121]. In a more agronomic context, one could mention, among others, Lucius Junius Moderatus Columella (4 – ca. 70 AD). In his work De re rustica
we find remedies such as those prepared with honey that were applied to
combat indigestion, lameness, pains and eye conditions [122].
In
general it may be affirmed that the therapeutic indications described
by Aristotle, Pliny and Dioscorides were used by renowned albéitares
(the name formerly given to veterinarians and that is still used in
some parts of Spain, especially in rural settings), such as Francisco de
la Reina and Fernando Calvo in the sixteenth century, Martín Arredondo
in the seventeenth, or Fernando de Sande Lago in the eighteenth; and in
the history of Spanish veterinary medicine it should be noted that
during the reign of Isabel II (1833–1868), among the extra-official
therapeutic resources the most widely used ones were honey and leeches.
Moreover, for this purpose the Royal Apothecary dispensed products based
on invertebrates, in particular medicinal oils such as scorpion oil,
blister beetle oil or earthworm oil [123].
Undoubtedly, the parallelism between human and veterinary medicine in
medical systems in both the official and popular contexts can be seen in
Spain throughout its history [22, 35, 124, 125].
In comparison with ethnoveterinary data gathered recently by other authors for other Mediterranean countries [20, 126–129],
it should first be noted that the 16 invertebrate species (and five
ethnotaxa) used in contemporary Spanish EVM constitute a very high
number of zootherapeutic resources. Another relevant aspect is that we
only observed coincidence in the use of cobwebs as an embrocation for
skin injuries in horses and cuttlefish bone against eye infections in
sheep. Bartha et al. [129] have documented the use of cobweb for wounds in Transylvania. For their part, Piluzza et al. [20]
have recorded the use by shepherds in certain rural areas of Sardinia
of powdered cuttlefish bone, which they blow into the eyes of the
animals or massage it into them. This medicinal product of animal origin
has been used in traditional healing since antiquity. For example, Lev [1]
mentions cuttlefish bone as a remedy for human skin, eye and tooth
diseases in the early Muslim and Crusader periods and in the late
Ottoman period; this remedy is still in use in the twenty-first century.
By
contrast, with respect to Latin America we also find a greater
parallelism in the invertebrate groups and body parts used and the
animal ailments treated. Honey from Apis mellifera is used in
Paraíba State (NE Brazil) to treat eye problems in domestic animals in
general, especially blindness and inflammations, and colds in cattle [33]. The óleo-de-bicho, the oil obtained by frying the larvae of the weevil Rhynchophorus palmarum
(Linnaeus, 1758), has also been reported as being a medicinal agent in
the EVM of the Marajó Island (Eastern Amazonia, Brazil). The main
applications of this medicinal oil are wound healing and
anti-inflammatory treatments [130].
Conclusions
This
review concerning the ethnoveterinary use of invertebrates reveals that
humans have always considered this animal group as a source of
surprising and numerous therapeutic properties, and it shows that a
plethora of invertebrate-based remedies has been amassed in Spanish EVM.
A high diversity of animal parts and derivative products are used and
this is a heritage that could constitute a fundamental step for the
discovery and isolation of natural extracts from animals in the search
for new and low-cost drugs for livestock, in particular alternative
drugs to others that elicit undesired side effects or are subject to a
progressive loss of efficacy owing to the development of resistance.
Likewise, the data documented also invite further research to determine
the validity of these folk remedies.
In Spain the
literature on EVM is incipient and the need for new studies is clear,
mainly considering the cultural, socio-economic and ecological
importance associated with the zoological resources used. Owing to the
progressive loss of local veterinary knowledge this is also an urgent
matter. The uses, practices and rituals documented only survive in the
memories of elderly people, such that it would be highly recommendable
to hold workshops or meetings with elderly people from the rural setting
to conserve ethnozoological heritage.
Knowledge of the
species catalogued may have other cultural and scientific applications,
such as the development of educational or biodiversity conservation and
management programmes [131], and they could also offer a solid grounding for future ethnozoological studies.
The
need to conserve and protect medicinal invertebrates, animals that are
rarely included in the national or international lists of threatened
species, is required not only for humans but also for their domesticated
animals.
Acknowledgments
We
sincerely thank several anonymous contributors for critical reading of
the manuscript and experienced veterinarians who have helped us in the
correct identification of some animal diseases treated. We would also
like to show our gratitude to Nicholas Skinner and Rachel Fell for their
professional English technical support.
Funding
Not applicable.
Availability of data and material
Not applicable
Authors’ contributions
JAG
and JRV contributed equally during the data collection and in the
design of the research. JAG coordinated the study and wrote the first
draft of the manuscript, to which the other authors then contributed.
All authors read and approved the final manuscript.
Competing interests
The authors declare that they have no competing interests.
Consent for publication
Not applicable.
Ethics approval and consent to participate
Not applicable.
Contributor Information
José Antonio González, Email: se.lasu@zelaznog.aj.Francisco Amich, Email: se.lasu@hcima.
Salvador Postigo-Mota, Email: se.xenu@ogitsops.
José Ramón Vallejo, Email: se.xenu@ojellavnomaresoj.
References
1. Lev E. Traditional healing with animals (zootherapy): medieval to present-day Levantine practice. J Ethnopharmacol. 2003;85:107–18. doi: 10.1016/S0378-8741(02)00377-X. [PubMed] [Cross Ref]
2. Quave CL, Pieroni A. Mediterranean zootherapy: A historical to modern perspective. In: Alves RRN, Rosa IC, editors. Animals in Traditional Folk Medicine: Implications for Conservation. Heidelberg: Springer; 2013. pp. 303–16.
3. Lawal OA, Banjo AD. Survey for the usage of arthropods in traditional medicine in southwestern Nigeria. J Entomol. 2007;4(2):104–12. doi: 10.3923/je.2007.104.112. [Cross Ref]
4. Mahawar MM, Jaroli DP. Traditional zootherapeutic studies in India: a review. J Ethnobiol Ethnomed. 2008;4:17. doi: 10.1186/1746-4269-4-17. [PMC free article] [PubMed] [Cross Ref]
5. Alves RRN, Alves HN. The faunal drugstore: Animal-based remedies used in traditional medicines in Latin America. J Ethnobiol Ethnomed. 2011;7:9. doi: 10.1186/1746-4269-7-9. [PMC free article] [PubMed] [Cross Ref]
6. Martínez
GJ. Use of fauna in the traditional medicine of native Toba (qom) from
the Argentine Gran Chaco region: an ethnozoological and conservationist
approach. Ethnobiol Conserv. 2013;2:2.
7. Alonso-Castro AJ. Use of medicinal fauna in Mexican traditional medicine. J Ethnopharmacol. 2014;152:53–70. doi: 10.1016/j.jep.2014.01.005. [PubMed] [Cross Ref]
8. Chellappandian
M, Pandikumar P, Mutheeswaran S, et al. Documentation and quantitative
analysis of local ethnozoological knowledge among traditional healers
of Theni district, Tamil Nadu, India. J Ethnopharmacol. 2014;154:116–30. doi: 10.1016/j.jep.2014.03.028. [PubMed] [Cross Ref]
9. Vats
R, Thomas S. A study on use of animals as traditional medicine by
Sukuma Tribe of Busega District in North-western Tanzania. J Ethnobiol Ethnomed. 2015;11:38. doi: 10.1186/s13002-015-0001-y. [PMC free article] [PubMed] [Cross Ref]
10. Pemberton RW. Insects and other arthropods used as drugs in Korean traditional medicine. J Ethnopharmacol. 1999;65:207–16. doi: 10.1016/S0378-8741(98)00209-8. [PubMed] [Cross Ref]
11. Costa-Neto EM. Manual de Etnoentomología. Zaragoza: Sociedad Entomológica Aragonesa (SEA); 2002.
12. Dossey AT. Insects and their chemical weaponry: New potential for drug discovery. Nat Prod Rep. 2010;27(12):1737–57. doi: 10.1039/c005319h. [PubMed] [Cross Ref]
13. Cherniack EP. Bugs and drugs, part 1: Insects. The “new” alternative medicine for the 21st century? Altern Med Rev. 2010;15(2):124–35. [PubMed]
14. Cherniack EP. Bugs and drugs, part two: Worms, leeches, scorpions, snails, ticks, centipedes and spiders. Altern Med Rev. 2011;16(1):50–8. [PubMed]
15. Ratcliffe
NA, Mello CB, Garcia ES, Butt TM, Azambuja P. Insect natural products
and processes: New treatments for human disease. Insect Biochem Mol Biol. 2011;41(10):747–69. doi: 10.1016/j.ibmb.2011.05.007. [PubMed] [Cross Ref]
16. Mathias E. Ethnoveterinary medicine: harnessing its potential. Vet B. 2004;74:27–37.
17. Wanzala
W, Zessin KH, Kyule NM, et al. Ethnoveterinary medicine: a critical
review of its evolution, perception, understanding and the way forward. LRRD. 2005;17(11):119.
18. Costa-Neto EM, Ramos-Elorduy J, Pino JM. Los insectos medicinales de Brasil: primeros resultados. Boln SEA. 2006;38:395–414.
19. Souto
WMS, Pinto LC, Mendonça LET, et al. Medicinal animals in
ethnoveterinary practices: A world overview. In: Alves RRN, Rosa IC, et
al., editors. Animals in Traditional Folk Medicine: Implications for Conservation. Heidelberg: Springer; 2013. pp. 43–66.
20. Piluzza
G, Virdis S, Serralutzu F, Bullitta S. Uses of plants, animal and
mineral substances in Mediterranean ethno-veterinary practices for the
care of small ruminants. J Ethnopharmacol. 2015;168:87–99. doi: 10.1016/j.jep.2015.03.056. [PubMed] [Cross Ref]
21. González JA, Amich F, Postigo-Mota S, Vallejo JR. The use of wild vertebrates in contemporary Spanish ethnoveterinary medicine. J Ethnopharmacol. 2016;191:135–51. doi: 10.1016/j.jep.2016.06.025. [PubMed] [Cross Ref]
22. González
JA, Vallejo JR. The scorpion in Spanish folk medicine: A review of
traditional remedies for stings and its use as a therapeutic resource. J Ethnopharmacol. 2013;146(1):62–74. doi: 10.1016/j.jep.2012.12.033. [PubMed] [Cross Ref]
23. Cadevall J, Orozco A. Caracoles y babosas de la Península Ibérica y Baleares. Barcelona: Ediciones Omega; 2016.
24. Collantes AE, Alfaro A. Diccionario de Agricultura Práctica y Economía Rural. Madrid: Imprenta de D. Antonio Pérez Dubrull; 1853.
25. Matons A, Vila MR. Diccionario de agricultura, zootecnia y veterinaria. Barcelona: Salvat; 1928.
26. Cordero Del Campillo M, Rojo Vázquez FA. Parasitología Veterinaria. Madrid: McGraw-Hill Interamericana; 2000.
27. Quinn PJ, Markey BK, Carter ME, Donnelly WJ, Leonard FC. Microbiología y enfermedades infecciosas veterinarias. Zaragoza: Acribia; 2008.
28. Maggs DJ, Miller PE, Ofri R. Slatter: Fundamentos de Oftalmología Veterinaria. 4. Barcelona: Elsevier; 2009.
29. Kahn CM, Line S, editors. The Merck Veterinary Manual. 10. Kenilworth: Merck & Co. Inc.; 2010.
30. Smith BP. Medicina Interna de grandes animales. 4. Barcelona: Elsevier; 2010.
31. Bowman DD. Georgis: Parasitología para veterinarios. 9. Barcelona: Elsevier; 2011.
32. Latimer KS, Mahaffey EA, Prasse KW. Patología Clínica Veterinaria. 4. Barcelona: Multimédica Ediciones Veterinarias; 2015.
33. Souto
WMS, Mourão JS, Barboza RRD, et al. Medicinal animals used in
ethnoveterinary practices of the ‘Cariri Paraibano’,NE Brazil. J Ethnobiol Ethnomed. 2011;7:30. doi: 10.1186/1746-4269-7-30. [PMC free article] [PubMed] [Cross Ref]
34. Alhaji
NB, Babalobi OO. Participatory epidemiology of ethnoveterinary
practices Fulani pastoralists used to manage contagious bovine
pleuropneumonia and other cattle ailments in Niger State, Nigeria. J Vet
Med. 2015:article ID 460408; doi: 10.1155/2015/460408 [PMC free article] [PubMed]
35. González
JA, Vallejo JR. Las telarañas en la medicina popular española: historia
reciente, vigencia y distribución geográfica de un recurso terapéutico.
Rev Ibérica Aracnol. 2012;21:169–74.
36. Iribarren JM. Retablo de curiosidades. Zaragoza: Heraldo de Aragón; 1940.
37. Pérez Casas JA, Bailarín Aured M. I Congreso de Aragón de Etnología y Antropología. Zaragoza: Institución “Fernando el Católico” (CSIC); 1981. Noticias etnológicas recogidas en la villa de Epila; pp. 227–35.
38. Elías LV, Muntión C. Los pastores de Cameros. Logroño: Gobierno de La Rioja; 1989.
39. Barandiaran JM, Manterola A. Medicina popular en Vasconia. Bilbao: Etniker Euskalerria - Eusko Jaurlaritza - Gobierno Vasco; 2004.
40. De NI. Plenas a la Sierra: remedios curativos para animales [De Plenas a la Sierra. Creencias, remedios y supersticiones. Zaragoza: Colección Tarayuelas; 1992.
41. Compte M. Supersticiones: la buena y la mala suerte. Madrid: Palabras Mayores-Alba Libros; 2013.
42. Arellano SP. Folklore de la Merindad de Tudela (Navarra) An Soc Eusko-Folklore. 1933;13:147–218.
43. Penco AD. Medicina popular veterinaria en la comarca de Zafra. Dissertation. Badajoz: Universidad de Extremadura; 2005.
44. Vallejo JR. La Etnomedicina en Guadiana del Caudillo. Dissertation. Badajoz: Universidad de Extremadura; 2008.
45. Farinha N, Póvoa O, Santos R. Etnoveterinária no Alentejo - Recolha de conhecimentos tradicionais sobre utilização de plantas no tratamento de animais. Portalegre: Instituto Politécnico de Portalegre; 2014.
46. Hashmi MA, Khan A, Hanif M, Farooq U, Perveen S. Traditional uses, phytochemistry, and pharmacology of Olea europaea (olive). Evid Based Complement Alternat Med. 2015:article ID 541591; doi: 10.1155/2015/541591. [PMC free article] [PubMed]
47. Aguirre SA. Algunos procedimientos tradicionales de la veterinaria popular. Kobie. 1992–1993;6:147–53
48. Aguirre SA. Veterinaria popular vasca. Bilbao: Orain; 1996.
49. Altimiras J, Casassas E, Montañà D. Remeis populars a les Valls d’Aguilar. Edicions Salòria: La Seu d’Urgell (Lérida); 2011.
50. Domínguez Moreno JM. La etnoveterinaria en Extremadura: el tratamiento del ganado lanar. Rev Folklore. 1994;160:111–21.
51. Goicoetxea A. Veterinaria popular en el País Vasco. Madrid: Ediciones Pastor; 2011.
52. González JA, Vallejo JR, Aparicio AJ. Etnozoología: recursos animales para la salud en la tradición salmantina. Salamanca: Instituto de las Identidades-Diputación de Salamanca; 2015.
53. Jiménez
García L, López A, Rey AM, Velarde J. Diez remedios caseros para una
ganadería sana. In: Pérez Sampere-Matarredonda JI, Gallego L, editors. Producción ovina y caprina: XVIII Jornadas de la Sociedad Española de Ovinotecnia y Caprinotecnia. Albacete: SEOC; 1994. pp. 123–6.
54. López ML. Etnoveterinaria de Valle de Tena y Tierra de Biescas. Dissertation - Master’s Degree thesis. Elche: Universidad Miguel Hernández; 2015.
55. Álvarez PA. Melecina máxico-tradicional n’Asturies. VTP Editorial: Gijón; 2004.
56. Díaz GJ. La ganadería a lo largo del siglo XX en el Valle de Carranza (Bizkaia). An Eusko-Folklore. 2001–2002;43:131–82
57. Gómez CA. Estudio
etnobotánico en el término municipal de Santa Olalla de Cala (Sierra de
Aracena, Huelva): plantas de interés en etnoveterinaria, tóxicas y de
uso en alimentación animal. Dissertation. Córdoba: Universidad de Córdoba; 2011.
58. González JA, García-Barriuso M, Amich F. Ethnoveterinary medicine in the Arribes del Duero, western Spain. Vet Res Commun. 2011;35:283–310. doi: 10.1007/s11259-011-9473-y. [PubMed] [Cross Ref]
59. Bejarano V. Información varia: remedios para enfermedades de los animales. Hojas Folklóricas. 1952;10:40.
60. Cortés VL. Ganadería y pastoreo en Berrocal de Huebra (Salamanca) RDTP. 1952;8(4):425–64.
61. Benítez G. Animals used for medicinal and magico-religious purposes in western Granada Province, Andalusia (Spain) J Ethnopharmacol. 2011;137:1113–23. doi: 10.1016/j.jep.2011.07.036. [PubMed] [Cross Ref]
62. López CE. Supersticiones y creencias populares. Rev Alminar. 1984;51:5.
63. Percino-Daniel
N, Buckley D, García-París M. Pharmacological properties of blister
beetles (Coleoptera: Meloidae) promoted their integration into the
cultural heritage of native rural Spain as inferred by vernacular names
diversity, traditions, and mitochondrial DNA. J Ethnopharmacol. 2013;147(3):570–83. doi: 10.1016/j.jep.2013.03.037. [PubMed] [Cross Ref]
64. Tejerina GA. Usos y saberes sobre las plantas de Monfragüe. Etnobotánica de la Comarca Natural. Cáceres: Itomonfragüe; 2010.
65. Benítez
G, González-Tejero MR, Molero-Mesa J. Knowledge of ethnoveterinary
medicine in the Province of Granada, Andalusia, Spain. J Ethnopharmacol. 2012;139:429–39. doi: 10.1016/j.jep.2011.11.029. [PubMed] [Cross Ref]
66. Pardo-de-Santayana M. Estudios etnobotánicos en Campoo (Cantabria). Conocimiento y uso tradicional de plantas. Madrid: CSIC; 2008.
67. Peña LM. Veterinaria y conocimientos populares sobre el ganado vacuno en el Valle de Carranza. An Eusko-Folklore. 1991;37:133–46.
68. Palacín JM. Veterinaria popular del Serrablo. Serrablo. 1980;38:5–9.
69. Agelet A. Estudis d’Etnobotànica farmacèutica al Pallars. Dissertation. Barcelona: Universidad de Barcelona; 1999.
70. Nogales J. Apuntes para el folklore bético-extremeño. Prácticas y creencias populares en el S.O. de España. Rev Extremadura. 1907;9:145–67.
71. Mata Moreno C, Maurer P, Rodríguez Estévez V, Fernández RA. Recopilación
del conocimiento ganadero tradicional de la Comarca de la Sierra de
Cádiz y su validación para la reconversión e implantación de la
Ganadería Ecológica. Córdoba: ASAJA - UCO Producción Animal; 2004.
72. González Salgado JA. El folklore en los Atlas Lingüísticos españoles (II): medicina popular y supersticiones. Rev Folklore. 2004;280:125–9.
73. Vázquez Varela JM. Introducción á Antropoloxía da veterinaria popular en Galicia. Ourense: Deputación Provincial de Ourense; 2003.
74. Crespo J, Peral D, Altimiras J, Vallejo JR. Náyades, fauna escondida en los campos de Villanueva del Fresno. Rev Est Extremeños. 2010;66(2):1053–6.
75. Gracia Prado JA. Veterinaria popular en una pequeña área de Serrablo. Serrablo. 1997;104:21–2.
76. Siemens HL. Veterinaria tradicional de cabras y ovejas entre los pastores de Gran Canaria. An Est Atlánticos. 1981;27:579–97.
77. Muntané J. Aportació al coneixement de l’etnobotànica de Cerdanya. Dissertation. Barcelona: Universidad de Barcelona; 1991.
78. Sambola CJ. Pastores
del Camp de Tarragona: de la recuperación de conocimientos
tradicionales en el manejo de enfermedades de ovino y caprino y de sus
necesidades actuales. Dissertation. Sevilla: Universidad Internacional de Andalucía; 2010.
79. Seoane VY. Primeras aproximaciones a un estudio de veterinaria popular en A Pastoriza (Lugo) Boln Mus Prov Lugo. 2002;10:177–89.
80. Cangas FR. La medicina popular de Ibias (I) Boln Inst Est Asturianos. 1959;38:441–8.
81. Pardo-de-Santayana M, Tardío J, Heinrich M, Touwaide A, Morales R. Plants in the works of Cervantes. Econ Bot. 2006;60(2):159–81. doi: 10.1663/0013-0001(2006)60[159:PITWOC]2.0.CO;2. [Cross Ref]
82. Napoli M. The plants, rituals and spells that “cured” helminthiasis in Sicily. J Ethnobiol Ethnomed. 2008;4:21. doi: 10.1186/1746-4269-4-21. [PMC free article] [PubMed] [Cross Ref]
83. Cavender AP, Albán M. The use of magical plants by curanderos in the Ecuador highlands. J Ethnobiol Ethnomed. 2009;5:3. doi: 10.1186/1746-4269-5-3. [PMC free article] [PubMed] [Cross Ref]
84. Léo Neto NA, Voeks RA, Dias TLP, Alves RRN. Mollusks of Candomblé: symbolic and ritualistic importance. J Ethnobiol Ethnomed. 2012;8:10. doi: 10.1186/1746-4269-8-10. [PMC free article] [PubMed] [Cross Ref]
85. Junceda AE. Medicina popular en Asturias. Oviedo: Instituto de Estudios Asturianos; 1987.
86. Erkoreka A, Ruíz de Alegría N, Gamarra T, Guinea M. Medicina popular en Treviño. An Eusko-Folklore. 1988;35:127–37.
87. Carril A. Veterinaria y medicina popular en Salamanca. Rev Folklore. 1981;5:27–32.
88. Cangas FR. La medicina popular de Ibias (II) Boln Inst Est Asturianos. 1960;4:292–8.
89. Castañón L. Supersticiones y creencias de Asturias. Ayalga Ediciones: Salinas; 1976.
90. Martínez E. Supersticiones asturianas. León: Everest; 1995.
91. García-Lomas GA. Mitología y supersticiones de Cantabria (materiales y tanteos para su estudio) 3. Caja Cantabria: Santander; 1993.
92. Montero
Curiel P. Medicina Popular en Madroñera. Trujillo (Cáceres): Asociación
Cultural “Coloquios Históricos de Extremadura” (CHDE); 1987. http://chdetrujillo.com. Accessed 13 Jun 2014.
93. Hualde Pascual C, Ormazábal HA. Usos y prácticas de medicina y veterinaria popular en la Campiña de Guadalajara. Cuadernos Etnol Guadalajara. 2002;34:273–306.
94. Alvar M. Atlas Lingüístico y Etnográfico de las Islas Canarias, vol. 3 vols. Madrid: Arco/Libros; 1975–1978
95. Ferrández JV, Sanz JM. Las plantas en la medicina popular de la Comarca de Monzón (Huesca) Huesca: Instituto de Estudios Altoaragoneses; 1993.
96. Hernández OJ. Una aproximación a la medicina popular en La Aparecida (Alicante). Culturas Populares. 2007;4. http://www.culturaspopulares.org/textos4/articulos/hernandezortega.pdf. Accessed 12 May 2014.
97. Leblic GV. Curanderismo, hechicería y mitos en los Montes de Toledo. Boln Infor Asoc Cult Montes de Toledo. 1988;42:15–22.
98. Quave
CL, Lohani U, Verde A, et al. A comparative assessment of
zootherapeutic remedies from selected areas in Albania, Italy, Spain and
Nepal. J Ethnobiol. 2010;30(1):92–125. doi: 10.2993/0278-0771-30.1.92. [PMC free article] [PubMed] [Cross Ref]
99. Morán BC. Creencias sobre curaciones supersticiosas recogidas en la provincia de Salamanca. AMSEAEP. 1927;6:241–61.
100. Dueso J. Medicina popular vasca. San Sebastián: Roger Editor; 2001.
101. Cobo López MP, Tijera Jiménez RE. Etnozoología de Doñana. Sevilla: Mancomunidad de Desarrollo y Fomento del Aljarafe; 2013.
102. Molan PC. The evidence supporting the use of honey as a wound dressing. Int J Low Extrem Wounds. 2006;5(1):40–54. doi: 10.1177/1534734605286014. [PubMed] [Cross Ref]
103. Al-Waili N, Salom K, Al-Ghamdi AA. Honey for wound healing, ulcers, and burns; data supporting its use in clinical practice. Scientific World J. 2011;11:766–87. doi: 10.1100/tsw.2011.78. [PubMed] [Cross Ref]
104. Al-Waili
N, Salom K, Butler G, Al-Ghamdi AA. Honey and microbial infections: a
review supporting the use of honey for microbial control. J Med Food. 2011;14(10):1079–96. doi: 10.1089/jmf.2010.0161. [PubMed] [Cross Ref]
105. Omenetto FG, Kaplan DL. New opportunities for an ancient material. Science. 2010;329:528–31. doi: 10.1126/science.1188936. [PMC free article] [PubMed] [Cross Ref]
106. Elices M, Pérez-Rigueiro J, Plaza GR, Guinea GV. Usos médicos de la seda. Investigación y Ciencia. 2011;419:28–35.
107. Roloff
F, Strauβ S, Vogt PM, Bicker G, Radtke C. Spider silk as guiding
biomaterial for human model neurons. BioMed Res Inter. 2014:article ID
906819; doi: 10.1155/2014/906819. [PMC free article] [PubMed]
108. Fernández- D’Arlas B. Series liotrópicas en la Química Macromolecular. An Quím. 2016;112(2):79–94.
109. Moed L, Shwayder TA, Chang MW. Cantharidin revisited. A blistering defense of an ancient medicine. Arch Dermatol. 2001;137(10):1357–60. doi: 10.1001/archderm.137.10.1357. [PubMed] [Cross Ref]
110. Bonnemain B. Helix and drugs: snails for Western Health Care from Antiquity to the present. Evid-Based Complement Altern Med. 2005;2(1):25–8. doi: 10.1093/ecam/neh057. [PMC free article] [PubMed] [Cross Ref]
111. Cadman J, Zhou S, Chen Y, Li Q. Cuttlebone: characterisation, application and development of biomimetic materials. J Bionic Eng. 2012;9:367–76. doi: 10.1016/S1672-6529(11)60132-7. [Cross Ref]
112. Shanmugam A, Mahalakshmi TS, Barwin VA. Antimicrobial activity of polysaccharides isolated from the cuttlebone of Sepia aculeate and Sepia brevimana: An approach to selected antimicrobial activity for human pathogenic microorganisms. J Fish Aquat Sci. 2008;3:268–74. doi: 10.3923/jfas.2008.268.274. [Cross Ref]
113. García-Enriquez S, Guadarrama HE, Reyes-González I, Mendizábal E, et al. Mechanical performance and in vivo tests of an acrylic bone cement filled with bioactive Sepia officinalis cuttlebone. J Biomater Sci Polym Ed. 2010;21:113–25. doi: 10.1163/156856209X410265. [PubMed] [Cross Ref]
114. Jang JK, Lee OS, Kang TJ, Lim SC. Wound healing effect of cuttlebone extract in burn injury of rat. Food Sci Biotechnol. 2013;22(Suppl):99–105. doi: 10.1007/s10068-013-0054-4. [Cross Ref]
115. Lee
KM, Shim H, Lee GS, Park IH, Lee OS, Lim SC, Kang TJ. Chitin from the
extract of cuttlebone induces acute inflammation and enhances MMP1
expression. Biomol Ther. 2013;21(3):246–50. doi: 10.4062/biomolther.2013.036. [PMC free article] [PubMed] [Cross Ref]
116. García VM. Dioscórides: plantas y remedios medicinales (De Materia Medica). Libros I-III. Madrid: Gredos; 1998.
117. López Eire A. Dioscórides Interactivo sobre los remedios medicinales – manuscrito de Salamanca. Project MICINN HUM-2006-08794; 2006. Salamanca: Ediciones Universidad de Salamanca; 2014.
118. Laguna A, Dioscórides P. Acerca de la materia medicinal… Salamanca. Traducción y comentarios de Andrés Laguna; 1566. Facsimile edition. Barcelona: MRA; 1994.
119. Cantó J, Gómez Santamaría I, González Marín S, Tarriño E. Plinio: Historia Natural. 2. Madrid: Cátedra; 2007.
120. Valledor de Lozoya A, Araujo R. How the naiad was drawn: a pre-Linnean iconography of freshwater mussels. Malacologia. 2011;53(2):381–402. doi: 10.4002/040.053.0209. [Cross Ref]
121. Viñayo González A, Riesco Álvarez HB. Hortus sanitatis, De avibus, De piscibus (facsimile edition) León: Ediciones de la Universidad de León; 1998.
122. Alvarez vDe Sotomayor Rubio JM. Los doce libros de agricultura que escribió en latín Lucio Junio Moderato Columela. Madrid: Imprenta de D. Miguel de Burgos; 1824.
123. Salvador Velasco A. Medicamentos de uso animal: nexo de dos reales instituciones, Real Caballeriza y Real Botica (1789–1868). Dissertation. Madrid: Universidad Complutense de Madrid; 2004.
124. González JA, Vallejo JR. Etnomedicina en España: algunos remedios tradicionales basados en el uso de artrópodos. Boln SEA. 2013;52:311–6.
125. González JA, Vallejo JR. La dermatología popular en España: remedios tradicionales basados en el uso de insectos. Boln SEA. 2013;53:359–62.
126. Ceríaco
LMP. A review of fauna used in zootherapeutic remedies in Portugal:
historical origins, current uses and implications for conservation. In:
Alves RRN, Rosa IC, editors. Animals in Traditional Folk Medicine: Implications for Conservation. Heidelberg: Springer; 2013. pp. 317–45.
127. Landau
SY, Muklada H, Abu-Rabia A, Kaadan S, Azaizeh H. Traditional Arab
ethno-veterinary practices in small ruminant breeding in Israel. Small
Ruminant Res. 2014;119:161–71; doi:
http://dx.doi.org/10.1016/j.smallrumres.2014.01.004.
128. Papp
N, Birkás-Frendl K, Bencsik T, Stranczinger S, Czégényi D. Survey of
traditional beliefs in the Hungarian Csángó and Székely ethnomedicine in
Transylvania, Romania. Rev Bras Farmacogn. 2014;24(2):141–52. doi: 10.1016/j.bjp.2014.03.005. [Cross Ref]
129. Bartha SG, Quave CL, Balogh L, Papp N. Ethnoveterinary practices of Covasna County, Transylvania, Romania. J Ethnobiol Ethnomed. 2015;11:35. doi: 10.1186/s13002-015-0020-8. [PMC free article] [PubMed] [Cross Ref]
130. Monteiro
MVB, Bevilaqua CML, Palha MDC, et al. Ethnoveterinary knowledge of the
inhabitants of Marajó Island, Eastern Amazonia, Brazil. Acta Amazonica. 2011;41(2):233–42. doi: 10.1590/S0044-59672011000200007. [Cross Ref]
131. Costa-Neto EM, Santos-Fita D, Serrano GR. La investigación etnoentomológica y la conservación de la biodiversidad. Boln SEA. 2012;51:367–9.
Articles from Journal of Ethnobiology and Ethnomedicine are provided here courtesy of BioMed Central
Subscribe to:
Posts (Atom)