Cultural dimension of wolves in the Iberian Peninsula: implications of ethnozoology in conservation biology

Abstract

In the Iberian Peninsula, the coexistence between pastoral communities and wolves has given origin to a rich ethnographic heritage, expressed in myths and legends, practices related to medical uses of wolf parts, and constructions for hunting wolves. This article assesses such cultural dimension through interviews with inhabitants, field prospecting and a literature review. Our review indicates that cultural manifestations related to wolves are associated with two distinct perceptions of this carnivore: as a real threat to livestock and as a symbolic creature. This cultural legacy is still present in the memory and practices of Iberian rural communities and is unparalleled in other European regions. Ethnographic knowledge can enhance our understanding of the perceptions of local people towards the wolf and help to promote the recreational and utilitarian value of this species as an important element in rural culture and tradition. Such an approach can be crucial in attenuating wolfÁhuman conflict in humanized areas and consequently should be incorporated in wolf conservation and management programs.

The use of wild vertebrates in contemporary Spanish ethnoveterinary medicine

“…The only way of healing sick animals was passing water through a wolf's trachea and giving it immediately to the affected animal to drink (Risco, 1947;Lis Quibén, 1949;Prieto, 1949). This curative ritual lives on in the collective memory of small remote rural communities in Northern Portugal, where several shepherds still use it to heal their pigs (Primavera, 1998;Álvares and Primavera, 2004;Álvares et al, 2011;Ceríaco, 2013). From the cultural point of view these ethnozoological data are very interesting, since such practices were condemned by the Spanish Inquisition in the eighteenth century (see Grande del Brío, 1984).…”

Rumours about wildlife pest introductions: European rabbits in Spain

“…This closely mirrors other wildlife-release rumours elsewhere (e.g. CampionVincent 1990b;Bruno and Maugeri 1992;Skogen et al 2008;Blackman et al 2013), and particularly in the Iberian Peninsula (Benejam et al 2007;Viñuela et al 2010;Alvares et al 2011). For local people who have to cope with the disturbances caused by wildlife, the introduction (or perceived introduction) of wildlife corresponds to the appearance of a new intruder in their environment.…”

“…For example, it is often thought that these parties release predators such as wolves to restore their populations (Skogen et al 2008;Alvares et al 2011) and/or prey species such as rodents to feed raptors (Viñuela et al 2010). In contrast, farmers in this case study believed that hunters were responsible for releasing rabbits.…”

“…Regarding wildlife, a classical rumour refers to the release of undesirable species in areas where they were previously absent (Campion-Vincent 1990a). For example, some people believe wolves (Canis lupus) have been secretly reintroduced in the Iberian Peninsula, France and Norway (Campion-Vincent 2005;Skogen et al 2008;Alvares et al 2011). Similarly, pine martens (Martes martes) were clandestinely introduced on the Isle of Mule in the Inner Hebrides according to a persistent local rumour (Solow et al 2013).…”

“…Dendle 2006;Radford et al 2006;Alvares et al 2011). They all form an important part of the relationship between humans and wildlife (Herda-Rapp and Goedeke 2005).…”