Frogs as a part of the Eneolithic diet. Archaeozoological records from the Czech Republic (Kutná Hora-Denemark site, Řivnáč Culture)

Kyselý, René

doi:10.1016/j.jas.2007.02.016

Cited by 23 publications

(19 citation statements)

References 8 publications

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“…Many traditional cultures still consider certain animal species sacred and foster their conservation (even though that is not their primary motivation) (McNeely 2001). On the other hand, animals and animal organs are universally utilized in many different manners by human groups, and anthropogenic activities can exert great direct or indirect influence on the local fauna (especially target species), and these interactions must be taken into account when conservation actions are being considered (Alves et al 2010b,c;2008; Alves and Albuquerque 2012). The conservation of natural resources and biodiversity is indispensable not only for preserving genetic diversity but also for guaranteeing the subsistence of large numbers of people throughout the world (Alves and Souto 2010), but it will be impossible to create meaningful animal conservation strategies without considering the effects of human uses of animals -the focus of ethnozoological studies (Alves 2012).…”

Section: Introductionmentioning

confidence: 99%

Ethnozoology: A Brief Introduction

Alves¹,

Souto²

2015

Ethnobio Conserv

134

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Connections between animals and humans date back thousands of years, and cultures all over the world have developed characteristic ways of interacting with the regional fauna over time. Human communities have accumulated a huge store of knowledge about animals through the centuries (passed from generation to generation, largely through oral traditions) that is closely integrated with many other cultural aspects, and this zoological knowledge is an important part of our human cultural heritage. The variety of interactions (both past and present) that human cultures maintain with animals is the subject matter of Ethnozoology, a discipline that has its roots as deep within the past as the first relationships between humans and other animals. Within this context, ethnozoology can be viewed as a discipline that examines the historical, economic, sociological, anthropological and environmental aspects of the relationships between humans and animals. These studies can aid in the evaluation of the impacts human populations have on native animal species and in the development of sustainable management plans - and are thus fundamental to conservation efforts. Additionally, popular knowledge about the regional fauna can be important to academic research projects and offers the possibility of significant savings in comparison to the costs involved with conventional methodologies. The present work gives a brief introduction to Ethnozoology, focusing its importance, historic aspects and current trends.

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Section: Introductionmentioning

confidence: 99%

Ethnozoology: A Brief Introduction

Alves¹,

Souto²

2015

Ethnobio Conserv

134

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“…Evidence provided to support the interpretation that humans were using frogs includes human modifications of bones, such as burning (Bailon 1993, 1997; Chiquet 2005; Kyselý 2008) and cutmarks (Gehasse 2001; Hüster Plogmann 2004), as well as differential body part representation. Nearly all of the researchers who interpret the presence of frog remains in European archaeological contexts as evidence of frog consumption report an overrepresentation of bones of the meaty hind limbs in the assemblages (Bailon 1993, 1997, 2005; Bailon and Rage 1992; Boessneck et al 1963; Chiquet 2005; Hüster Plogmann 2004; Kyselý 2008; Rage 1989). This pattern was also observed in a funerary context: 110 cosce di rana (frog legs) were evidently interred as grave offerings in a Celtic grave in France dating to the first millennium BC (Kaenel 1985:159).…”

Section: Anuran Remains From Archaeological Depositsmentioning

confidence: 85%

“…Frog remains from European archaeological sites, most commonly the nontoxic European frog ( Rana temporaria ) and other members of the ranid frog family (Ranidae), are more often encountered in large numbers than are toad remains and are typically interpreted as food refuse (Bailon 1993, 1997, 2005; Bailon and Rage 1992; Boessneck et al 1963; Chiquet 2005; Gehasse 2001; Hüster Plogmann 2004; Kaenel 1985; Kyselý 2008; Rage 1989; for exceptions, see the previously discussed Ranworthy et al 1990; Piper and O'Connor 2001). Evidence provided to support the interpretation that humans were using frogs includes human modifications of bones, such as burning (Bailon 1993, 1997; Chiquet 2005; Kyselý 2008) and cutmarks (Gehasse 2001; Hüster Plogmann 2004), as well as differential body part representation. Nearly all of the researchers who interpret the presence of frog remains in European archaeological contexts as evidence of frog consumption report an overrepresentation of bones of the meaty hind limbs in the assemblages (Bailon 1993, 1997, 2005; Bailon and Rage 1992; Boessneck et al 1963; Chiquet 2005; Hüster Plogmann 2004; Kyselý 2008; Rage 1989).…”

Section: Anuran Remains From Archaeological Depositsmentioning

confidence: 99%

Explaining Toad Bones in Southern Appalachian Archaeological Deposits

Whyte

Compton

2020

Am. Antiq.

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Toad bones, sometimes occurring in great numbers in pit features and other contexts in Native American village and mound sites in the Appalachian Summit, have been interpreted as evidence that toads were consumed, used for their purportedly hallucinogenic toad venom, placed as ritual deposits, or naturally entrapped/intrusive. A paucity or lack of bones of the head in some contexts is suggestive of decapitation and consumption of toads. Alternatively, bones of the head may be less preservable, recoverable, or identifiable. This study examines toad remains on Appalachian Summit late precontact and contact period sites, reviews previous experimentation, and presents a new experimental study undertaken to identify agencies of accumulation. We propose that toads were regularly consumed and possibly as part of ritualized events associated with village and mound construction. The temporal and geographic restriction of this practice to the Pisgah and Qualla phases of the Appalachian Summit suggests subsistence ethnicity as alluded to in historical accounts.

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“…Frog legs represent a delicacy in many European, Chinese and North American cuisines, in Europe their use in human nourishment being documented since Eneolithic, 3000-2500 BC (Kyselý , 2008). The meat of frog legs is well appreciated not only due to a tender texture and a fine taste but also to a reduced content of lipids (Nutritional data, 2011).…”

Section: Introductionmentioning

confidence: 99%