Ethno-ornithological Study of Owls in Hemja of Kaski
District, Nepal
Researcher
Madhuri Khadka
T.U. Reg.; 2-2-17-60-2011
Institute of Forestry
Hetauda Campus, Hetauda.
Tribhuvan University
Institute of Forestry, Hetauda.
February, 2016.
Ethno-ornithological Study of Owls in Hemja of Kaski
District, Nepal
RESEARCHER
Madhuri Khadka
B.Sc. Forestry (2068-2072), Institute of Forestry
Hetauda, Nepal.
PRINCIPAL ADVISOR
Rajbabu Pahadi
Faculty Member, Institute of Forestry
Hetauda, Nepal.
CO-ADVISOR
Raju Acharya
Country Representative
The World Owl Trust.
FINANCIAL SUPPORT
Friends of Nature,
Kathmandu, Nepal.
A PROJECT PAPER SUBMITTED FOR PARTIAL FULFILLMENT OF THE
REQUIREMENT FOR THE DEGREE OF
BACHELOR OF SCIENCE IN FORESTRY.
i
© Madhuri Khadka
February 2016
Email: [email protected]
Tel: +977-9846603025
Tribhuvan University
Institute of Forestry, Hetauda Campus,
Hetauda, Makwanpur, Nepal.
Citation: Khadka, M. (2016). Ethno-ornithological Study of Owls in Hemja of Kaski District,
Nepal. A Project Paper Submitted for Partial Fulfillment of the requirement of Bachelor of
Science in Forestry Degree, Tribhuvan University, Institute of Forestry, Hetauda, Nepal.
ii
iii
DECLARATION
The study entitled “Ethno-ornithological Study of Owls at Hemja of Kaski District, Nepal”
describes work as a part of study at Institute of Forestry, Hetauda, Tribhuvan University, Nepal.
This project paper is my own work except where acknowledged. This project paper has not been
submitted to any other academic institutions for any academic awards. All views and opinion
expressed therein remain the sole responsibility of myself, and do not necessarily represent those
of Institute.
…………………..
Madhuri Khadka
Researcher.
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ACKNOWLEDGEMENT
I owe a debt of gratitude to my advisor Mr. Rajbabu Pahadi, Faculty Member, Institute of
Forestry, Hetauda and my co-advisor Mr. Raju Acharya, Country Representative, The World
Owl Trust and Executive Director, Friends of Nature, Kathmandu Nepal. I am very much
grateful to entire Friends of Nature Family for trusting me with Hotel Crown Himalayas
Research Grant. My utmost thanks go to entire Hotel Crown Himalayas Research Grant family
for initiating the research grant program and selecting me as first recipient of the grant.
I am very much thankful to Ms. Sabita Thapa and Ms. Manju K.C., my filed assistants. Thank
you for your unconditional help and support that you provided me during the entire study.
Thanks also go to Ms. Anisha Rana and Ms. Bipana Basnet who also assisted me during the
field. Special thanks to Mr. Arun Sharma for GIS and SPSS support. I am also grateful to my
friends Ms. Prabha Subedi and Ms. Neha Shahi for their support during the entire study.
I am and will always be indebted to Ms. Menuka Maharjhan for her constant support and
motivation. I feel lucky to be your students. Special Thanks to Mr. Chandra Mani Aryal, Mr.
Udit Aryal for their help they provided me during my entire thesis semester. I am also grateful to
my friends Ms.Rashmi Pokhrel, Ms.Reeti Acharya, Ms.Rashmi Tachamo, Ms.Pabina Dhital and
Ms.Soniya Sharma and all my batch mates for their inspirational support. Special thanks to entire
residents of Hemja who were the part of this study.
Finally, I am deeply indebted to my parents and brothers who inspired and encouraged me as
well as helped me with all they could during my study.
Madhuri Khadka.
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ACRONYMS
WCN= Wildlife Conservation Network
NGO= Non-Government Organization
INGO= International Non-Government Organization
GIS= Geographic Information System
SPSS= Statistical Package for Social Science
CBS= Central Bureau of Statistics
GLOSSARY OF NEPALI TERMS
Lakshmi: Hindu goddess of wealth, fortune and prosperity (both material and spiritual).
Rigveda: An ancient Indian collection of Vedic Sanskrit hymens.
Lamas: Traditional Buddhist healers.
Chamunda: fearsome aspect of Devi, the Hindu divine mother.
vi
ABSTRACT
The study entitled “Ethno-ornithological Study of Owls in Hemja of Kaski District, Nepal”
endeavors to gain insights into the relationship shared by people with Owls in Hemja of Kaski
District of Nepal. This research specifically focuses on how local people perceive Owls, local
names of Owls in different ethnic communities and uses of different parts of Owls by human. It
also seeks to determine significance of Owls in religion of people and different threats to Owls
and their survival in the study area. Purposive sampling was used for the study. Primary data
were collected via Key-informant Interview, Household Survey and Formal and Informal
discussions whereas secondary data includes published and unpublished reports, newspaper,
blogs, websites etc.This study revealed that all respondents were familiar about Owls. Speaking
up of the mythologies in the study area, majority of the respondents (115) had not heard any
myths, beliefs and stories related to Owls. Most of the respondents (108) claimed that they don’t
believe in any myths, beliefs and stories related to Owls irrespective of whether they have heard
any myths/beliefs or stories or not. Owls are perceived both negatively and positively. However,
majority of the respondents had positive perception regarding Owls. Most of the people believed
Owls should be conserved because of only reason that every living being has right to survive and
so does Owls. Eight different local names of the Owls were recorded in the study area. They are
Laatokosero, Ullu, Hoochil, Hukuchil, Hiuchil, Ulluka, Bhundrung and Huppa. Owls are
religiously significant in both the major religions of the study area that are Hinduism and
Buddhism. In Hinduism, Owls are considered as carrier (bahan) of Goddesses Laxmi. In
Buddhism, a feather of Owl is very important every year in Mahakala Pooja. Six different parts
of Owls are used by local people for different purpose. They are meat, bones, feather, eyes,
claws and beaks. However, the uses are not so intense. Illegal trade and hunting, electrocution,
environmental unsuitability, use of chemical fertilizers and lack of awareness are threats to Owls
in the study area. Among them, illegal trade and hunting, electrocution and lack of awareness are
the major threats prevalent in the study area for Owls. This study is a door opener for research in
Owls in the study area. Hence, further researches on Owls in the study area are recommended.
Key Words: - Owls, Ethno-ornithology, Myths, Hemja, Kaski.
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TABLE OF CONTENTS
DECLARATION ..................................................................................................................... iii
ACKNOWLEDGEMENT ...................................................................................................... iv
ACRONYMS .............................................................................................................................v
GLOSSARY OF NEPALI TERMS ..........................................................................................v
ABSTRACT............................................................................................................................. vi
CHAPTER 1: INTRODUCTION .............................................................................................1
1.1 BACKGROUND ..............................................................................................................1
1.2 RATIONALE OF THE STUDY .....................................................................................3
1.3 OBJECTIVES ..................................................................................................................4
1.4 LIMITATIONS OF THE STUDY ..................................................................................4
CHAPTER 2 : STUDY AREA ..................................................................................................5
CHAPTER 3: RESEARCH METHODS..................................................................................7
3.1 SAMPLING DESIGN ......................................................................................................7
3.2 DATA COLLECTION ....................................................................................................7
3.2.1 Primary Data Collection ...........................................................................................7
3.2.2 Secondary Data Collection ........................................................................................9
3.2 DATA ANALYSIS ...........................................................................................................9
CHAPTER 4: RESULTS AND FINDINGS ........................................................................... 10
4.1 SOCIO-ECONOMIC PROFILE OF THE RESPONDENT ........................................ 10
4.1.1 Sex Ratio of Respondents ........................................................................................ 10
4.1.2 Age Group of Respondents ..................................................................................... 10
4.1.3 Ethnicity of Respondents ........................................................................................ 11
4.1.4 Religion of Respondents .......................................................................................... 11
4.2 GENERAL KNOWLEDGE OF PEOPLE ABOUT OWLS ........................................ 12
4.3 PERCEPTION OF RESPONDENTS ABOUT OWLS ................................................ 12
4.4 TALES, BELIEFS AND MYTHS ABOUT OWLS ...................................................... 14
4.5 LOCAL NAMES OF OWLS ......................................................................................... 15
4.6 RELIGIOUS SIGNIFICANCES OF OWLS ................................................................ 16
4.6.1 Hinduism ................................................................................................................. 16
4.6.2 Buddhism ................................................................................................................. 17
viii
4.7 USES OF DIFFERENT PARTS OF OWLS ................................................................. 17
4.8. THREATS TO OWLS .................................................................................................. 18
4.9 EXTENSION TO CONSERVATION OF OWLS ........................................................ 20
CHAPTER 5: CONCLUSIONS AND RECOMMENDATIONS .......................................... 21
5.1 CONCLUSIONS ............................................................................................................ 21
5.2 RECOMMENDATIONS ............................................................................................... 22
REFERENCES ........................................................................................................................ 23
ANNEX 1: QUESTIONNAIRE MODEL .............................................................................. 25
PHOTO PLATES .................................................................................................................... 28
LIST OF FIGURES
Figure 1 Map of the Study Area ...............................................................................................5
Figure 2 Sex Ratio of Respondents ......................................................................................... 10
Figure 3 Age Groups of Respondents ..................................................................................... 10
Figure 4 Ethnicity of Respondents ......................................................................................... 11
Figure 5 Religion of Respondents ........................................................................................... 11
Figure 6 Educational Level of Respondents .................................Error! Bookmark not defined.
Figure 7 Occupation of Respondents ............................................Error! Bookmark not defined.
Figure 8 General Knowledge of Respondents about Owls .................................................... 12
Figure 9 Perception of Respondents about Owls .................................................................. 13
Figure 10 Tales, Myths and Beliefs related to Owls ............................................................... 14
Figure 11 Population Trends of Owls ..................................................................................... 18
Figure 12 Uses of Catapult in the Area .................................................................................. 19
LIST OF TABLES
Table 1: Attitude of Respondents about Owls…………………………………………….......14
Table 2: Local names of Owls in different ethnicities………………………………….…….17
Table 3: Uses of different parts of Owls in the study area………………………………...18
1
CHAPTER 1: INTRODUCTION
1.1 BACKGROUND
Etymologically, Ethno-ornithology is derived from three Greek words - ‘ethno’ meaning
‘people, race or cultural group’, ‘ornis’ meaning ‘birds’ and ‘logos’ meaning ‘study’. It is the
branch of ethno-zoology that broadly refers to the complex inter-relationships between birds,
humans and all other living and non-living things whether in terrestrial or extra terrestrial spheres
or in body or in spirit (Tidemann and Gosler, 2011). Ethno-ornithology can enhance the design
of effective conservation interventions and advance scientific knowledge particularly of
enigmatic forest birds (Berkes, 1999). It broadly focuses on how birds are perceived, used and
managed in human societies including their use for food, medicine and personal adornment as
well as their use in divination and rituals. History of birds use by human dates back to the origin
of human race. Birds have been utilized for millennia for numerous purposes, from traditional
use as food to exploitation of their parts as adornments and decorative accessories and even for
traditional medicine (Anderson, 2010 and Alves et al, 2012). About 95% of threatened bird
worldwide suffers severe impacts as a result of habitat loss, whereas 71% are associated with
various forms of uses by human (Sodhi et al, 2011).
Human has long roamed the earth interacting with other species and the habitat in which they are
found. These interactions or impacts can be considered harmful or beneficial. One group of
species being impacted by humans is Owls. Owls are fairly secretive and many people do not
realize the impacts they impose upon Owls (Benjamin, 2005).Since ancient time, human kind has
had a special fascination for Owls. Across different cultures Owls are sometimes feared or
venerated, despised or admired, considered lucky or unlucky, and wise or foolish (Ahmed,
2010). Owls are associated with a wide range of myths, folklore and superstitions concerning
black magic and witch craft, prophecy, birth, death and many other natural and unnatural
phenomena. Owls are known as friends of farmers as they prey upon small rodents which cause a
heavy loss in agriculture harvest (Bhandari, 2015).People use Owl for other various purposes
too. Owls are used for baiting other birds. People hunting parakeets (Psittacula krameri),
babblers (Turdoides caudatus and T. striatus) and common myna (Acredotheris tristis) very
ingeniously use barn Owl to trap them for selling them in the local feather market for earning
their livelihood. All the four bird species have a natural tendency to mob the barn Owl and attack
it on appearing during day time. The hunter exploits this behavior and ties the Owl with a rope
2
behind an invisible net in which the naïve birds get entangled. On an average, a hunter using this
technique can easily collect well over fifty birds at dawn to earn his livelihood for the rest of the
day (Hassan, 2006). Owls are considered sacred, the vehicle (bahan) of goddess Lakshmi, the
main deity worshipped on Tihar to seek blessings for material riches (Ahmed, 2010). Similarly,
Owl resides on the rooftop of houses, buildings, temples and also derives their food from fruit
trees planted by people.
Whatever be the way be it Owl residing on the top of the old buildings/ manmade temples or
human using different parts of Owls, the interaction between human and Owls cannot be denied.
Although Owls are inseparable component of human cultures, their usefulness in human life is
very limitedly documented. Documentation of ethno-owl relationship can play a very important
role in the conservation of the Owls.
Many species of Owls have their habitat in Pokhara valley and it outskirts. Hemja is also one of
the Owl paradises of Nepal. Different species of Owls are found in Hemja. But, no any particular
study has been carried out on Owls in there. Locals have been noticing death of Owls from a
long time ago mostly from electric shock on an electric pole as well as due to various others
causes (pers.comm.). However, no any interventions/actions have been taken to prevent these
deaths. Many people (mostly the migrants from other places) lack awareness in regards to
existence of Owls and need of conserving Owl. This study tends to document the ethno-owl
relationship in the study area.
3
1.2 RATIONALE OF THE STUDY
Speaking of the wildlife conservation scenario of Nepal, conservation of four footed mega
vertebrates is emphasized. Bird conservation has always been overlooked by the concerned
authorities except in some extreme cases like that of vulture. Birds are one of the most
vulnerable wildlife. Besides being killed for notorious illegal trade, they are also killed for
various other purposes like pleasure and entertainment.
In Nepal, no efforts are made for the conservation of the species unless it is critically
endangered. The proverb “Prevention is better than cure has no implication in Nepal”. There is a
trend of waiting until things get worsen. Similar is the case here with Owls. Despite of the fact
that eight species of Owls are nationally threatened (Acharya and Ghimirey, 2015) government,
NGO’s and INGO’s have not drawn their attention towards their study, researches and
conservation. Hence, Owls still remains to be the least studied bird species of Nepal. Also, Nepal
is emerging as a hub for trafficking of birds with Owls being one of the prime victims of soaring
illegal trade. The supply of Owls is being driven by an urging international demand for nocturnal
bird, which is prized in Europe and sultans’ palaces in the Gulf as pets (WCN, 2009). In addition
to the trade, in recent times many of this bird species are on the verge of extinction due to
excessive use of agrochemicals, habitat lass and shortage of food (Bhandari, 2015). Lack of
awareness about their existence and need of conservation among the local peoples is also a
reason for the roaming threats over Owl in the recent days. Social and cultural beliefs are strong
enough to initiate the local hunting of Owl in different districts (Gosai et al, 2012) in addition to
the illegal trade and various anthropogenic factors.
For devising effective conservation measures for Owls, it is necessary to understand their role in
the social dimensions. The study of ethno-owl relationship and threats is important for initiating
any conservation measures .This study will help to draw the attention of the concerned authority
towards the conservation of Owl. It will also act as baseline information for the further
researches to be carried out in the area for Owls. It will also act as a motivation for all the
students who think only mega vertebrates can be a good research topic.
4
1.3 OBJECTIVES
General Objective
To document the ethno-owl relationship in the study area.
Specific Objective
To find out attitude of people towards Owls.
To explore the myths regarding Owls.
To identify the different local names of Owls in the study area.
To sought the uses of different parts of Owls by people.
To explore the significance of Owls in religion of people.
To document the threats for the survival and conservation of Owls.
To conduct awareness on Owls among school students.
1.4 LIMITATIONS OF THE STUDY
This study has following limitations:
Household survey was purposive. It only represents the view of age groups over 25 years
of age.
The procedures for data collection were completely socio-economic. All the data
collected are based on the respondents view only.
Only 5% of the total households in the village were surveyed for the purpose of the study.
5
CHAPTER 2: STUDY AREA
Figure 1: Map of the Study Area
6
This study was carried out in two wards of Pokhara Muncipality that is ward number 27 and 29.
These two wards of Pokhara municipality were earlier the semi-urbanized Hemja Village
Development Committee but later in 2014 Hemja officially became a part of Pokhara City.
Hemja (83°52'43˝-83°58'30"E and 28°14'52"-28°18'00"N) is northern most border of Pokhara
valley covering 13.31 square kilometer area. The study area lies in the Southern border of
Annapurna Conservation Area so it is a probable buffer zone of Annapurna Conservation Area.
According to Nepal Census 2011, Hemja has 12,262 populations living in 3019 households.
Major ethnic communities residing in Hemja are Brahmin,Chhetri, Newar and Dalits. Gurung,
Magar and other ethnicities are the migratory residents of the study area. Hinduism and
Buddhism are two major religions in Hemja.
Climatic Conditions
The climate of Hemja is warm and temperate. The summers are much rainier than the winters in
Hemja. The climate in Hemja is classified by Kopper-Geiger system. The average annual
temperature in Hemja is 19.7°C. In a year, the average rainfall is 2693mm. (Climate-data.org).
Vegetation
Forest type in Hemja is Schima-Castanopsis forest. Major forest species are Schima wallichii and
Castanopsis indica. Associate species (other species) are Myrica esculenta, Myrsie capitellata,
Holarrhena pubescens, Engelhardia spicata etc.
7
CHAPTER 3: RESEARCH METHODS
3.1 SAMPLING DESIGN
The method of sampling for this study is purposive. 150 respondents (which accounts to 5% of
the total households) were selected purposively for the study. Age of the respondents and time
spent by them in the study area were the main basis for selection of the respondents to be
surveyed. Only the respondents above 25 years old and who have lived in the area for more than
25 years were selected for the purpose of the study.
3.2 DATA COLLECTION
3.2.1 Primary Data Collection
The primary data were collected via the following means:-
3.2.1.1 Household Survey
Questionnaire was the major source of data for this research. Structural questionnaire form of
The Global Owl Project entitled “Owls in Lore and Culture” was used with modifications in it.
Some open-ended and close-ended questions were added for the attainment of the desired
objectives. The final questionnaire used in this research is present in Annex 1.
Plate 1: Principle Researcher Carrying Out Questionnaire Survey (Photo
Courtesy: Manju K.C.)
8
3.2.1.2 Key-Informant Interview
Local leaders, teachers, elders of village, related experts, present and past Chairman of the
wards, monks etc. were taken as key informants for getting different kinds of information. The
same questionnaire developed for the household survey was used for the key-informant
interview.
Plate 2: Principle Researcher Carrying Out Key-Informant Interview
(Photo Courtesy: Bipana Basnet)
3.2.1.3 Formal and Informal Discussions
Formal as well as informal
discussions were carried out
with different elderly persons
of the villages, teachers,
shopkeepers etc. For informal
discussions, mainly the places
like tea stalls, shops etc. were
selected.
Plate 3: Principal Researcher carrying out formal and informal discussions (Photo
Courtesy: Anisha Rana)
9
3.2.1.4 Extension to Conservation of Owls
Awareness was created in four different classes of four different schools in the study area via
posters, flex and lectures. Drawing and writing competition was held on schools to motivate
students towards conservation of Owls.
3.2.2 Secondary Data Collection
Previous research findings, journals, publications, related published and unpublished reports,
different websites, blogs and newspaper articles were reviewed in order to have a better
understanding of the topic as well as to generate secondary data.
3.2 DATA ANALYSIS
Qualitative and quantitative analysis methods were applied to analyze the data. Data are
presented in the form of tables, figures and bar diagram and texts according to the nature of the
information.
Software used includes Ms-Excel 2007 and SPSS 16.0. Data were entered and analyzed using
SPSS 16.0 whereas Ms-Excel was used to prepare bar diagrams and pie charts as the quality of
bar diagrams and pie charts are not so good and clear in SPSS.
Picture: Poster for Owl Conservation Awareness Picture: Flex Depicting 22 species of Owls found in
Nepal
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CHAPTER 4: RESULTS AND FINDINGS
4.1 SOCIO-ECONOMIC PROFILE OF THE RESPONDENT
4.1.1 Sex Ratio of Respondents
Out of 150
respondents, 68
respondents (45%)
were female and 82
respondents (55%)
were male which is
depicted in the pie-
chart below:
4.1.2 Age Group of Respondents
40% of the respondents surveyed were above 60 years, 22% were between 51-60 years, 16%
were between 31-40 years, 14% were between 23-30 years and only 2% were between 18-22
years which is depicted in the figure below:
Figure 3: Age Groups of Respondent
0
10
20
30
40
50
60
70
18-22 yrs 23-30 yrs 31-40 yrs 41-50 yrs 51-60 yrs +60 yrs
Nu
mb
er o
f R
esp
on
de
nts
Age Groups
Age Group of Respondents
Figure 2 : Sex Ratio of Respondents
Female 45%
Male 55%
Gender of Respondents
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4.1.3 Ethnicity of Respondents
Majority of the respondent surveyed were Brahmin (37%) and Chhetri (36%). 10% were
Tibetan, 9% were Dalits, 7% were Newars and 1% were Gurung.
Figure 4 : Ethnicity of Respondents
4.1.4 Religion of Respondents
Majority of respondents i.e. 91% were Hindu and 9% were Buddhist.
Figure 5 : Religion of Respondents
37%
36%
7%
9%
1% 10%
Ethnic Composition of Respondents
Brahmin
Chhetri
Newar
Dalits
Gurung
Tibetan
91%
9%
Religion
Hindu
Buddhism
12
4.2 GENERAL KNOWLEDGE OF PEOPLE ABOUT OWLS
100% of the respondents surveyed believed that Owls were bird. 81% of the respondents have
heard Owls’ call or song, 16% have not heard Owls’ call or song and 3% of the respondents
were not sure about whether they have heard Owls call or not. 99% of the respondents have
seen Owls and only 1% of the respondents have not seen Owls. 82% of the respondents
believed Owls are found in their surrounding, 6% claimed that Owls are not found in their
surrounding whereas 8% of the respondents were not sure whether Owls were found in their
surrounding or not.
Figure 6 : General Knowledge of Respondents about Owls
4.3 PERCEPTION OF RESPONDENTS ABOUT OWLS
Majority of the respondents that is 73% considered Owls as just birds, 17% of respondents
believed Owls were wise, 9% of respondents thought Owls were scary and 1% of respondents
claimed Owls to be bad omens.
121
24
5
148
2 0
123
9 8
0
20
40
60
80
100
120
140
160
Yes No I am not sure
Nu
mb
er o
f R
esp
on
den
ts
Response
General Knowledge about Owls
Have you heard Owls call or song?
Have you ever seen Owl?
Are Owls found in your surrounding?
13
Figure 7 : Perception of Respondents about Owls
Table 1: Attitude of Respondents about Owls
Questions in Statements form. Responses in numbers
Yes No I am not
sure
People kill Owls. 21 121 8
Owls are beneficial to environment. 96 15 39
Owls are beneficial to people. 74 23 53
You will treat Owl if you found them
wounded.
82 35 33
You will let Owl stay if they make nest in
your house.
22 80 48
Owls should be protected. 116 17 17
Majority of the respondents (121) believed that people don’t kill Owl, 21 respondents said that
people kill Owls and 8 respondents were not sure whether people kill Owls or not. 96
respondents accepted that Owls are beneficial to environment, 23 thought they were not
beneficial and 39 did not know whether Owls are beneficial to the environment or not. Seventy
four respondents thought Owls are beneficial to people, 23 did not believe Owls are beneficial
17%
73%
1%
9%
Feelings about Owls
Wise
Just Birds
Bad Omens
Scary/Dangerous
14
to the people and 53 respondents were not sure whether Owls are beneficial to people or not. 82
respondents said that they will treat Owls if they found them wounded, 35 said they won’t and
35 were not sure whether they will treat Owl if they found them wounded or not. 22 respondents
said they will let Owl stay if it makes nest their house, 80 said they won’t and 48 were not sure
whether they will or not. 116 respondents believed Owls should be protected, 17 respondents
said Owls should not be protected and 17 were not sure whether Owls should be protected or
not.
4.4 TALES, BELIEFS AND MYTHS ABOUT OWLS
Out of 150 respondents, 33 respondents have heard stories/beliefs/myths related to Owls and 27
respondents believed in those stories. However majority of the respondents (115) have not heard
any stories related to Owls and majority of the respondents (108) did not believe them. Few
respondents (2) were not sure whether they have heard any stories or not and (15) were not sure
whether they believe in these stories or not.
Figure 8 : Tales, Myths and Beliefs related to Owls
33
115
2
27
108
15
0
20
40
60
80
100
120
140
Yes No I am not sure
No
. of
Res
po
nd
net
s
Response
Have you heard stories/beliefs related to Owls?
Do you believe in the stories/beliefs related to Owls?
15
Myths and beliefs related to Owls in the study area
Below mentioned are the myths and beliefs related to the Owls as documented during the study:
Myths
Crying of Owls in Hinduism and laughing of Owls in Buddhism is considered a bad omen.
People fear something bad is going to happen like if a person is ill in the house he/she is
likely to die if an Owl cries or laughs from top of their house.
Cattles when touched by Owls get sick and can even die.
Food, if touched by Owls should not be eaten by human.
Keeping Owls as pet in home is also considered a bad omen.
Beliefs
The term “Ullu” is used to symbolize foolish people as Owls due to their poor vision in the
daytime cannot see and fly.
Owls are time tellers. They call at frequent intervals giving people idea of time.
Owls are monotonous. They stare at one direction constantly for a very longer period of time
without movement.
Stories/Tales
Owls are considered as servants of other birds typically in Nepali-Charako Gothalo
Laatokosero. Servant in the sense that it is assigned the duty of waking up all other birds,
animals and human beings early in the morning.
Owls have longest life span. When god was distributing ages to different creatures, he gifted
it longest life more than 100 years. But Owl being sad by the fact that he could not see during
the day time distributed ten-ten years of its age to different living beings including human
beings.
4.5 LOCAL NAMES OF OWLS
Eight different local names were found for Owls in the study area. Five local names for Owls
that is Laatokosero, Ullu, Hoochil, Hukuchil and Hiuchil were common among all surveyed
ethnicities except Tibetan. Ulluka and Bhundrung are local names only used by the Newar
respondents in the study area. Huppa is the local name for Owls in Tibetan. Local name for Owls
in different ethnicities as detected in the study area are mentioned in the next page:-
16
Table 2: Local Names of Owls
S.N. Local Names
of Owls
Ethnicity
Brahmin Chhetri Dalit Gurung Tibetan Newar
1. Laatokosero
2. Ullu
3. Hoochil
4. Huku chil
5. Hiuchil
6. Ulluka
7. Bhundrung
8. Huppa
4.6 RELIGIOUS SIGNIFICANCES OF OWLS
Religious significances of Owls in two major religion of the study area are as follows:-
4.6.1 Hinduism
Owls are considered as vehicle/carrier (bahan) of Goddesses Lakshmi who is the main deity
worshipped on Tihar, the second great festival of Hindu, to seek blessings for material riches.
However, there is a belief in people of the study area that the wealth gained from Goddesses
Lakshmi entering the house riding on Owl is unstable and cannot be invested for good and
beneficial purposes.
17
4.6.2 Buddhism
There are three branches of Buddhism: Mayana, Thervada and Mahabajrayana. Tibetan people
surveyed during the study are follower of Mahabajrayana. Once in a year they conduct a Pooja
called Mahakala Pooja which is incomplete without a feather of an Owl. In that Pooja, they
pretend to fight feathers of crow and Owl. They believe that crow and Owl are enemies and
fighting their feathers on the Pooja along with enchanting chases away the evil spirits spirits
and bad thoughts in people.
4.7 USES OF DIFFERENT PARTS OF OWLS
Uses of different parts of Owls for different purposes by the respondents in the study area are as
mentioned below:
Table 3: Uses of Different Parts of Owls
S.N. Parts of Owls Uses
1. Claws and Beaks Lama uses them in Tantric Pooja to chase away evil
spirit.
2. Meat For food
Medicine for Arthritis, Gingivitis,
Goiter, Haemorrohoids and Cancer.
3. Eyes Can be transplanted to human.
3. Feathers For decoration
Dust of feather mixed with oil can control
Hair fall.
4. Bones Medicine of cancer
18
4.8. THREATS TO OWLS
55% of the respondents believed that Owls number has decreased in compared to past, 26%
believed that Owls have increased in their locality in compared to past whereas 19% of the
respondents were not sure whether the number of Owls have decreased or increased in
compared to past.
Figure 9: Population Trends of Owls
When asked what might be the reason of the decrease in the number of Owls, respondents
provided the following threats to the Owls:
a. Illegal trade and hunting
Illegal trade and hunting is one of the prime threats to Owls in the study area. Respondents
especially of ward number 6 said that just a year before some traffickers came to the place to
ask for Owls. Respondents also informed that a live Owl cost nearly about 3-10 lakhs rupees.
To document the illegal hunting scenario of the village, respondents were asked
whether people mainly the children still use catapult or not. 58% of the respondents believed
people still use catapult in the village, 33% of the respondents believed people do not use
catapult in the village these days and 9% were not sure whether people use catapult in the
village. Since majority of the respondents believed people still use catapult in the village to kill
birds and Owls are birds too, hence the probable threat of being killed still roam over Owls.
55% 26%
19%
Number of Owls in compared to past
Decreased
Increased
I am not sure
19
Figure 10 : Uses of Catapult in the Area
b. Electrocution
Electrocution is death caused by electric shock, electric current passing through the body.
Electrocution is also a major threat to the Owl in the study area. Respondents mainly of ward
number 8 believed that number of the Owls have decreased in compared to past due to
electrocution. They have been noticing death of Owls due to electric shock from a barren wire
since a long time ago. But they have not known any preventive measures been taken against it.
Picture: Electrocuted Owl (Dead) clicked in 27/01/2016.
58% 33%
9%
Have you or anyone you know still use catapult to kill birds in your
village?
yes
No
I am not sure
20
c. Environmental unsuitability
Cutting down of the big trees where Owls were previously seen, increasing settlements as well
as pollution are also threats to the Owls in the study area. Respondents believed that previously
Owls were seen in large numbers around their houses when there were big trees but now they
are seen very rarely.
d. Use of chemical fertilizers
Very few respondents believed that chemical fertilizers also possess a threat to Owls. Increasing
use of pesticides and insecticides is a threat to the Owls as they feed on rodents and insects from
the agricultural land.
e. Lack of awareness
Lack of awareness about the existence of Owls, their importance to the environment as well as
to the human beings is the major threat to the Owls in the study area agreed upon by the literate
respondents of all the wards.
4.9 EXTENSION TO CONSERVATION OF OWLS
Plate: Extension to Conservation of Owls
Altogether 135 students from four different schools took part in the extension program. Eighty
students were of grade nine from Shree Gaurishankar Uccha Madhayamik Vidhyalaya, 20 of
them were of grade five from Shree BishnuPadhuka Nimna Madhyamik Vidhyalaya,15 of them
were of grade four from Shree Gaurishankar Nimna Madhymik Vidhyalaya and 20 of them
were of grade three from Shree GramPrakash Prathamik Vidhyalaya.
21
CHAPTER 5: CONCLUSIONS AND RECOMMENDATIONS
5.1 CONCLUSIONS
All respondents were familiar about Owls. All of them knew Owls are birds. Majority
of them had seen and heard Owls call. Most of the respondents claimed Owls are found
in their surroundings.
Speaking up of the mythologies in the study area, majority of the respondents (115) had
not heard any myths, beliefs and stories related to Owls and majority of the respondents
(108) claimed that they don’t believe in any myths, beliefs and stories related to Owls
irrespective of whether they have heard any myths/beliefs or stories or not.
Owls are perceived both negatively and positively. However, majority of the
respondents had positive perception regarding Owls. Few respondents perceive them as
scary and bad omens otherwise most of the respondents were very positive about their
conservation irrespective of their education levels. Most of the people believed Owls
should be conserved because of only reason that every living being has right to survive
and so does Owls.
Eight different local names of the Owls were recorded in the study area. They are
Laatokosero, Ullu, Hoochil, Hukuchil, Hiuchil, Ulluka, Bhundrung and Huppa. Almost
all the local names of Owls identified are shared by all ethnicities except Tibetan
people. Tibetan people have a sole local name for Owls that is Huppa. Newari people
use two additional names for Owls in the study area along with names used by other
ethnic groups. They are Ulluka and Bhundrung.
Owls are religiously significant in both the major religions of the study area that are
Hinduism and Buddhism. In Hinduism, Owls are considered as carrier (bahan) of
Goddesses Laxmi. In Buddhism, a feather of Owl is very important every year in
Mahakala Pooja.
Six different parts of Owls are used by local people for different purpose. They are
meat, bones, feather, eyes, claws and beaks. However, the uses are not so intense. Only
few respondents especially Dalit and few other believe parts of Owls are useful.
Majority of the respondents did not have any idea whether any parts of Owls are useful
or not.
22
Illegal trade and hunting, electrocution, environmental unsuitability, use of chemical
fertilizers and lack of awareness are threats to Owls in the study area. Among them,
illegal trade and hunting, electrocution and lack of awareness are the major threats
prevalent in the study area for Owls.
5.2 RECOMMENDATIONS
Awareness program should be launched to counteract the negative perception of people
regarding Owls.
Government as well as other concerned agencies should draw their attention towards Owl
conservation.
While initiating conservation measures for Owls their role in social dimension should be
looked upon carefully.
Further studies on Owls like their status; species diversity etc should be carried on the
area.
Mitigating measures like covering the barren wires and opening of a bird hospital to
prevent the accidental death of Owls by electrocution should be devised.
Regular patrolling of the area by police or any other concerned authorities should be done
in order to prevent the illegal trade and hunting of the Owls as well as other wildlife.
23
REFERENCES
Acharya, R. and Ghimirey, Y. (2015). Owl Conservation in Nepal. Friends of Nature,
Kathmandu, Nepal.
Ahmed, A. (2010). Imperilled Custodians of the Night: A Study on Illegal Trade, Trapping and
Utilization of Owls in India. TRAFFIC India, New-Delhi, India.
Alves, R.R.N., Rosa, I.L., Leo Neteo, N.A. and Voeks, R. (2012). Animals for the Gods:
Magical and Religious Faunal Use and Trade in Brazil. Hum Ecol 2012, 40(5): 751-780.
Anderson, P.K. (2010). Human-Bird Interactions. In the welfare of Domestic Fowl andOther
Captive Birds. 1st edition. Edited by Duncan UH, Hawkins P. London/New York:
Springer Science + Buisness Media. B.V; 2010:17-53.
Bhandari, B. (2015) (Ambassador Report) Nepal Owl Festival 2015 (2015-08-03).Retrieved
from [http://www.eco-generation.org //] acceseed on 10/16/2015.
Benjamin, J. (2005). Human Impacts on Owls within United States, A Study of both positive
and negative aspects of the interactions between humans and Owl.
Berkes, F. (1999). Sacred Ecology: Traditional Ecological Knowledge and Resource
Management, Taylor and Francis, London.
Gosai, K.R., Koju, N.P. and Karmacharya, D.K. (2012). Local Perceptions about Owls in
Nepal- A Case Study in Bhaktapur District, Bhaktapur, Nepal,26PP.
Hassan, M. (2006). Owls, as regarded by the scientists and agriculturists thought the world and
Pakistan. J. Anim. Pl. Sci. , 1-2.
CBS (2011). National Population and Household Census.Retrieved from [http://
www.cbs.gov.np //] Accessed on 2/17/2016.
Sodhi, N.S., Sekerciogly, C.H., Barlow, J. and Robinson, S.K. (2011): The State of Tropical
Biodiversity In Conservation of Tropical birds. 1st edition. Edited by Sodhi N.S.,
Sekerciogly C.H., Barlow J., Robinson S.K.
24
Tidemann, S. and Gosler, A. (2010). Ethno Ornithology: Birds, Indigenous Peoples, Culture
and Society.Earthscan Publishing for a Sustainable Future. London and Washington DC.
WCN, “Illegal bird trade threatens huchil existence.” The Kathmandu Post. 9 August 2009,
[http://www.thekathmandupost.com //] accessed on 10/16/2015
25
ANNEX 1: QUESTIONNAIRE MODEL
A. PERSONAL INFORMATION
Name
Sex
Age
a. 25-30 years ( ) b. 31-40 years ( ) c. 41-50 years ( ) d. 51-60 years ( ) e. +60 years ( )
Education
a. Primary education (1-5) b. Secondary education (6-10) c. Went to college (>10)
d. Illiterate
Occupation
a. Government employee b. Housewife c. Farmer d. Private Job employee’s
e. Teacher f. Others
Religion
a. Hindu b. Buddhist c. Muslim d. Christian e. Others
B. GENERAL KNOWLEDGE ABOUT OWLS
Are Owls birds?
a. Yes ( ) b. No ( ) c. I am not sure
Have you heard Owl’s calls or songs?
a. Yes ( ) b. No ( ) c. I am not sure
Have you seen Owls?
a. Yes ( ) b. No ( ) c. I am not sure
Are there Owls where you live?
a. Yes ( ) b. No ( ) c. I am not sure
C. ATTITUDE ABOUT OWLS
Do you believe that Owls are?
a. Scary b. Wise c. Just birds d. Bad Omen
Do you know stories, myths and beliefs related to Owls?
a. Yes ( ) b. No ( ) c. I am not sure ( )
If yes, briefly describe the story, myths or belief related to Owls:
26
Do you believe in these stories, myths or beliefs?
a. Yes ( ) b. No ( ) c. I am not sure ( )
Should Owls be killed?
a. Yes ( ) b. No ( ) c. I am not sure ( )
Have you, or do you know of someone, who has killed an Owl?
a. Yes ( ) b. No ( ) c. I am not sure ( )
If yes, do you know what was/were the reasons?
Do you think Owls are important for the environment?
a. Yes ( ) b. No ( ) c. I am not sure ( )
Do you think Owls are beneficial to people?
a. Yes ( ) b. No ( ) c. I am not sure ( )
What is your attitude about protecting Owls?
a. Owls should be protected.
b. Owls should not be protected.
c. I am not sure.
Will you treat Owl if you found them wounded?
a. Yes ( ) b. No ( ) c. I am not sure. ( )
Will you let Owls stay if they make nest in your house?
a. Yes ( ) b. No ( ) c. I am not sure ( )
D. RELIGIOUS AND CULTURAL ASPECTS OF OWLS
Does Owls have any significance in your culture?
27
a. Yes ( ) b. No ( ) c. I am not sure ( )
If yes, briefly describe them:
Have you or do you know someone who uses different parts of Owls?
a. Yes ( ) b. No ( ) c. I am not sure ( )
If yes, fill the table below:
Owl Parts Uses
E. THREAT
Have you or anyone you know used catapult to kill birds in your village in these recent years?
a. Yes ( ) b. No ( ) c. I am not sure ( )
Do you think number of Owls have decreased as compared to past?
a. Yes ( ) b. No ( ) c. I am not sure ( )
If yes, what might be the reasons?
28
PHOTO PLATES
Field Work
Plate : Primary Researcher Carrying Household Surveys
Plate: Assistant Researchers Carrying out Household Survey
29
Extension to Conservation of Owls
30
Prize Wining Pictures and Writings
Owls Clicked at Top of Temple in the Study Area
