Ethnozoological knowledge is less documented than ethnobotanical. With this field study, we aim to record and analyze the Riffian Berber knowledge about the use of animals in traditional human and veterinary medicine. Our research question is what is their knowledge of ethnozoological practices? We performed semi-structured interviews with local inhabitants in Riffian vernacular language. The reliability of the sampling effort was assessed by a rarefaction curve. Data were compared with previous studies in order to determine the geographical and historical extensions of described uses and possible conservation implications for the species used. We obtained information regarding 107 ethnozoological uses based on 197 use reports. Among the 31 species used, mammals were most frequently cited. Diseases related to the traditional medicinal system were most frequently treated with these resources, as well as those of the respiratory, digestive, and musculoskeletal systems. Thirty percent of uses are associated with magico-religious practices. Only three of the species used are threatened at the global level, two of them extinct in the study area, indicating low potential damage to regional biodiversity from current practices utilizing native animals. Within modern Morocco, Riffians have continued practicing ethnozoological uses anathema to Islam, like the consumption of animals considered impure (dogs, jackals, wild boars, and hyenas). The use of primarily mammalian species and of many animal body parts is likely related to the Berber belief in homology between the area of the human body in which the ailment occurs and the corresponding animal body part. These findings unveil the nature of ethnozoological practices, highly linked to folklore and culture-bound conditions, and lacking in the Western empirical rationale for nearly one third of reported uses. The consumption of animals considered impure according to Islam was probably initiated before the conquering of the Maghreb by Arabs in the seventh century and was maintained through the secular isolation of Riffians in mountain areas. This can reflect traditional healing habits being maintained over thousands of years.

中文翻译：

---

柏柏尔人的民族动物学：前伊斯兰习俗在里夫（非洲西北部）幸存下来

与民族植物学相比，民族动物学知识的文献记载较少。通过这项实地研究，我们旨在记录和分析 Riffian Berber 关于在传统人类和兽医医学中使用动物的知识。我们的研究问题是他们对民族动物学实践的了解是什么？我们用 Riffian 方言对当地居民进行了半结构化访谈。抽样工作的可靠性通过稀疏曲线进行评估。将数据与以前的研究进行比较，以确定所描述用途的地理和历史扩展以及对所用物种的可能保护意义。我们根据 197 份使用报告获得了有关 107 种民族动物学用途的信息。在使用的 31 个物种中，哺乳动物被引用最多。与传统医学系统相关的疾病最常使用这些资源进行治疗，以及呼吸系统、消化系统和肌肉骨骼系统的疾病。30% 的用途与魔法宗教活动有关。所使用的物种中只有三种在全球范围内受到威胁，其中两种在研究区域灭绝，表明当前利用本地动物的做法对区域生物多样性的潜在损害很小。在现代摩洛哥，Riffians 继续使用伊斯兰教所憎恶的民族动物学用途，例如食用被认为不纯的动物（狗、豺狼、野猪和鬣狗）。主要使用哺乳动物物种和许多动物身体部位可能与柏柏尔人相信发生疾病的人体部位与相应的动物身体部位之间存在同源性。这些发现揭示了民族动物学实践的本质，与民间传说和文化约束条件高度相关，并且在近三分之一的报告用途中缺乏西方的经验依据。食用伊斯兰教认为不纯的动物可能是在公元 7 世纪阿拉伯人征服马格里布之前就开始的，并通过山区里菲亚人的世俗隔离得以维持。这可以反映几千年来一直保持的传统治疗习惯。与民间传说和受文化约束的条件高度相关，并且在近三分之一的报告用途中缺乏西方的经验依据。食用伊斯兰教认为不纯的动物可能是在公元 7 世纪阿拉伯人征服马格里布之前就开始的，并通过山区里菲亚人的世俗隔离得以维持。这可以反映几千年来一直保持的传统治疗习惯。与民间传说和受文化约束的条件高度相关，并且在近三分之一的报告用途中缺乏西方的经验依据。食用伊斯兰教认为不纯的动物可能是在公元 7 世纪阿拉伯人征服马格里布之前就开始的，并通过山区里菲亚人的世俗隔离得以维持。这可以反映几千年来一直保持的传统治疗习惯。