"Fishing na everybody business": women's work and gender relations in Sierra Leone's fisheries

While small-scale marine fisheries in many developing countries is "everybody’s business", a strong gendered division of labour sees production concentrated in the hands of male fishermen - while women - ‘fish mammies’ - invariably dominate the post-harvest processing and retailing sector. Consequently, the production bias of many fisheries management programmes has not only largely overlooked the critical role that fisherwomen play in the sector, but has also seen ‘fish mammies’ marginalised in terms of resource and training support. This paper employs a gender aware livelihoods framework to make the economic space occupied by women in the small-scale fisheries sector in Sierra Leone more ‘visible’, and highlights how their variegated access to different livelihood capitals and resources interact with gendered social norms and women’s reproductive work. We argue for more social and economic investments in women’s fish processing and reproductive work, so as to enable them to reconcile both roles more effectively

Isolation of Angola-like Marburg virus from Egyptian rousette bats from West Africa.

Marburg virus (MARV) causes sporadic outbreaks of severe Marburg virus disease (MVD). Most MVD outbreaks originated in East Africa and field studies in East Africa, South Africa, Zambia, and Gabon identified the Egyptian rousette bat (ERB; Rousettus aegyptiacus) as a natural reservoir. However, the largest recorded MVD outbreak with the highest case-fatality ratio happened in 2005 in Angola, where direct spillover from bats was not  shown. Here, collaborative studies by the Centers for Disease Control and Prevention, Njala University, University of California, Davis USAID-PREDICT, and the University of Makeni identify MARV circulating in ERBs in Sierra Leone. PCR, antibody and virus isolation data from 1755 bats of 42 species shows active MARV infection in approximately 2.5% of ERBs. Phylogenetic analysis identifies MARVs that are similar to the Angola strain. These results provide evidence of MARV circulation in West Africa and demonstrate the value of pathogen surveillance to identify previously undetected threats

High levels of surgical antibiotic prophylaxis: implications for hospital-based antibiotic stewardship in Sierra Leone

OBJECTIVE: Despite the impact of inappropriate prescribing on antibiotic resistance, data on surgical antibiotic prophylaxis in sub-Saharan Africa are limited. In this study, we evaluated antibiotic use and consumption in surgical prophylaxis in 4 hospitals located in 2 geographic regions of Sierra Leone. METHODS: We used a prospective cohort design to collect data from surgical patients aged 18 years or older between February and October 2021. Data were analyzed using Stata version 16 software. RESULTS: Of the 753 surgical patients, 439 (58.3%) were females, and 723 (96%) had received at least 1 dose of antibiotics. Only 410 (54.4%) patients had indications for surgical antibiotic prophylaxis consistent with local guidelines. Factors associated with preoperative antibiotic prophylaxis were the type of surgery, wound class, and consistency of surgical antibiotic prophylaxis with local guidelines. Postoperatively, type of surgery, wound class, and consistency of antibiotic use with local guidelines were important factors associated with antibiotic use. Of the 2,482 doses administered, 1,410 (56.8%) were given postoperatively. Preoperative and intraoperative antibiotic use was reported in 645 (26%) and 427 (17.2%) cases, respectively. The most commonly used antibiotic was ceftriaxone 949 (38.2%) with a consumption of 41.6 defined daily doses (DDD) per 100 bed days. Overall, antibiotic consumption was 117.9 DDD per 100 bed days. The Access antibiotics had 72.7 DDD per 100 bed days (61.7%). CONCLUSIONS: We report a high rate of antibiotic consumption for surgical prophylaxis, most of which was not based on local guidelines. To address this growing threat, urgent action is needed to reduce irrational antibiotic prescribing for surgical prophylaxis

On the typology and the worship status of sacred trees with a special reference to the Middle East

This article contains the reasons for the establishment of sacred trees in Israel based on a field study. It includes 97 interviews with Muslim and Druze informants. While Muslims (Arabs and Bedouins) consider sacred trees especially as an abode of righteous figures' (Wellis') souls or as having a connection to their graves, the Druze relate sacred trees especially to the events or deeds in the lives of prophets and religious leaders. A literary review shows the existence of 24 known reasons for the establishment of sacred trees worldwide, 11 of which are known in Israel one of these is reported here for the first time. We found different trends in monotheistic and polytheistic religions concerning their current worship of sacred trees

The supernatural characters and powers of sacred trees in the Holy Land

This article surveys the beliefs concerning the supernatural characteristics and powers of sacred trees in Israel; it is based on a field study as well as a survey of the literature and includes 118 interviews with Muslims and Druze. Both the Muslims and Druze in this study attribute supernatural dimensions to sacred trees which are directly related to ancient, deep-rooted pagan traditions. The Muslims attribute similar divine powers to sacred trees as they do to the graves of their saints; the graves and the trees are both considered to be the abode of the soul of a saint which is the source of their miraculous powers. Any violation of a sacred tree would be strictly punished while leaving the opportunity for atonement and forgiveness. The Druze, who believe in the transmigration of souls, have similar traditions concerning sacred trees but with a different religious background. In polytheistic religions the sacred grove/forest is a centre of the community's official worship; any violation of the trees is regarded as a threat to the well being of the community. Punishments may thus be collective. In the monotheistic world (including Christianity, Islam and Druze) the pagan worship of trees was converted into the worship/adoration of saints/prophets; it is not a part of the official religion but rather a personal act and the punishments are exerted only on the violating individual

What Happened to the Forests of Sierra Leone?

The last National Forest Inventory of Sierra Leone took place more than four decades ago in 1975. There appears to be no legal definition of “forest” in Sierra Leone and it is sometimes unclear whether reports are referring to the forest as a “land use” or a “land cover”. Estimates of forest loss in the Global Forest Resource Assessment Country Reports are based on the estimated rate during the period 1975 to 1986, and this has not been adjusted for the effects of the civil war, economic booms and busts, and the human population doubling (from about three million in 1975 to over seven million in 2018). Country estimates as part of the FAO (Food and Agriculture Organization of the United Nations) Global Forest Assessment for 2015 aggregate several classes that are not usually considered as “forest” in normal discourse in Sierra Leone (for example, mangrove swamps, rubber plantations and Raphia palm swamps). This paper makes use of maps from 1950, 1975, and 2000/2 to discuss the fate of forests in Sierra Leone. The widely accepted narrative on forest loss in Sierra Leone and generally in West Africa is that it is rapid, drastic and recent. We suggest that the validity of this narrative depends on how you define “forest”. This paper provides a detailed description of what has happened, and at the same time, offers a different view on the relationship between forests and people than the ideas put forward by James Fairhead and Melissa LeachIf we are going to progress the debate about forests in West Africa, up-to-date information and the involvement of all stakeholders are needed to contribute to the debate on what to measure. Otherwise, the decades-old assumption that the area of forest in Sierra Leone lies between less than 5% and more than 75%, provides an error margin that is not useful. This, therefore, necessitates a new forest inventory

Changes in Beliefs and Perceptions About the Natural Environment in the Forest-Savanna Transitional Zone of Ghana: The Influence of Religion

The potential of traditional natural resources management for biodiversity conservation and the improvement of sustainable rural livelihoods is no longer in doubt. In sub-Saharan Africa, extensive habitat destruction, degradation, and severe depletion of wildlife, which have seriously reduced biodiversity and undermined the livelihoods of many people in rural communities, have been attributed mainly to the erosion of traditional strategies for natural resources management. In Ghana, recent studies point to an increasing disregard for traditional rules and regulations, beliefs and practices that are associated with natural resources management. Traditional natural resources management in many typically indigenous communities in Ghana derives from changes in the perceptions and attitudes of local people towards tumi, the traditional belief in super natural power suffused in nature by Onyame, the Supreme Creator Deity. However, this is closely entwined with ecological, demographic and economic factors. Whilst these factors have driven the need to over-exploit natural resources, a situation which threatens the sustainability of community forests including sacred groves, religion has been used to justify such actions. This paper explores changes in tumi and the sustainability of sacred groves in the forest-savanna transitional zone in Ghana. It would confirm that changes in traditional animist beliefs, such as tumi, which informs the worldview of local people and underlies traditional natural resources management, is mainly due to the advances made by Christianity and Islam

Healing Animals, Feeding Souls: Ethnobotanical Values at Sacred Sites in Central Italy

Ethnobotanical knowledge is a fundamental repository of the values and applications of different plants. This knowledge is often related to spiritual beliefs and religious sites, where plants have been nurtured and conserved for their use in rituals and traditional practices. While this link is well known for different areas of the global south, it has hardly been investigated in relatively more secular and modernized Western contexts. Here, we use first–hand vegetation surveys and published records to examine the occurrence of ethnobotanical values at 30 Catholic shrines in Central Italy, and compare them with an equal number of non–sacred control sites. We ask this: to what extent is there an association of useful plants with sacred places in Italy, as found in other cultural contexts? We show that a greater number of useful plants are found at sacred sites. While this is mainly a consequence of the higher species richness of sacred sites, an association with plants used in animal husbandry is particularly evident, and likely related to the deep historical connection between sacred places and pastoralist traditions in Central Italy. Also, we show that there are significant variations in the distribution of old trees; the largest specimens are found at the center of sacred sites, while tree size visibly decreases away from the shrines. This indicates also that individual trees have been actively managed and conserved at sacred sites, probably driven by the symbolic values that old trees frequently embody