Crop Protection & Environmental Biology
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Item Floristic structure of some selected plots in olokemeji forest reserve, Ogun state, Nigeria(2021) Olubode, S.O.; Taiwo, D.M.; Woghiren, A.I.Deforestation disrupts forest structure and function with negative impacts on biodiversity and natural regeneration of the forests. In Nigeria, forests are lost through burning, shifting cultivation and logging of trees. These describe the state of degradation in Olokemeji forest reserve. Hence, a need to evaluate the species composition and floristic structure of the woody species in selected plots of the forest reserve. The forest reserve, situated in the lowland rain forest of south-western Nigeria occupies a total land area of 58.88 km2. Six sample plots of 50 m2 each were randomly selected and designated as Frequently Burnt Plot 1, frequently burnt Plot 2, Harvested Plot, Unharvested unburnt Plot, Arable Plot 1 and Arable Plot 2. One hundred and eighty two stands were enumerated, with unharvested unburnt plot having the highest number of trees at 50. The highest percentage cover was recorded at frequently burnt plot 1, frequently burnt plot 2 and Unharvested unburnt plot which ranged from 21-50%. Trees in Unharvested Unburnt Plot had the highest mean diameters at breast height (78.46cm) and mean heights (14.44 m), while the Arable Plots had lowest mean diameters at breast height and mean heights. There is a high level of anthropogenic interference at the forest reserve, and the structure and composition of the tree species enumerated in the study plots reflected some of the nature of impact. Indiscriminate logging of trees as fuelwood should be greatly curtailed and improvised by the neighbouring communities.Item Complexities of local cultural protection in conservation: the case of an endangered African primate and forest groves protected by social taboos(2017) Baker, L.R.; Tanimola, A.A.; Olubode, O.S.Globally, some species and habitats receive protection through local belief systems (e.g. indigenous religions) and informal institutions (e.g. social norms and taboos). Where such systems represent the only form of protection for threatened species or environments, they may be critical to the survival of those taxa and sites. We evaluated the effectiveness of long-standing social taboos protecting the Endangered Sclater’s monkey Cercopithecus sclateri and forest groves in a community complex in Nigeria. Across its range (southern Nigeria), Sclater’s monkey is effectively protected only through informal institutions. At our study site, we conducted a census of the monkey population; measured the area of sacred groves; and compared our findings with estimates from and , respectively. We observed a % increase in the monkey population (from to individuals) in a core survey area. No groves that we assessed in had been fully cleared. Although we observed a decline in tree cover for several sacred forests, most groves used regularly by monkeys had changed little. The social taboos related to monkeys and sacred groves remain largely intact; however, other factors threaten the monkey population and remaining forests in this community complex, including the removal of tree patches to accommodate the construction of large residential buildings and the demand for cropland, as well as increased dumping of waste in forested sites. This study highlights the conservation importance and limitations of local cultural protection, as well as the challenges presented when such protection conflicts with community-perceivedItem Role of local culture, religion, and human attitudesn in the conservation of sacred populations of a threatened ‘pest’ species(2014) Baker, L.R.; Olubode, O.S.; Tanimola, A.A.; Garshelis, D.L.Indigenous belief systems and informal institutions that result in the conservation of wild species or sites exemplify biocultural conservation. The erosion of cultural beliefs and practices can have adverse, often severe, consequences for biodiversity. We explored the relationships among informal institutions, religion, and human attitudes toward sacred populations of a threatened, endemic species, Sclater’s monkey (Cercopithecus sclateri), in two communities in southeastern Nigeria. Due to habitat loss and hunting pressure across the species’ range, monkeys in these two sites live alongside people, raid farms and gardens, and are commonly viewed as pests. Using structured (n = 410) and semi-structured (n = 21) interviews, we examined factors influencing residents’ views of the monkeys, mechanisms affecting adherence to social taboos against harming monkeys, and implications for conservation. Our analyses revealed that most residents, particularly those from one community, women, and farmers, held negative opinions of the monkeys. Crop and garden raiding by monkeys had the most adverse effect on people’s attitudes. Although the adoption of Christianity weakened residents’ views regarding the no-killing taboos, continued adherence to the taboos was particularly influenced by supernatural retribution in one site and community disapproval in the other. Only one community widely conferred symbolic importance on the monkeys. Such site differences illustrate the value of local cultural understanding in conservation. Pre-intervention studies of this nature allow for the development of locally and culturally sensitive conservation programs, as well as better-informed assessments of what interventions are most likely to be effective.Item Role of local culture, religion, and human attitudesn in the conservation of sacred populations of a threatened ‘pest’ species(2014) Baker, L.R.; Olubode, O.S.; Tanimola, A.A.; Garshelis, D.L.Indigenous belief systems and informal institutions that result in the conservation of wild species or sites exemplify biocultural conservation. The erosion of cultural beliefs and practices can have adverse, often severe, consequences for biodiversity. We explored the relationships among informal institutions, religion, and human attitudes toward sacred populations of a threatened, endemic species, Sclater’s monkey (Cercopithecus sclateri), in two communities in southeastern Nigeria. Due to habitat loss and hunting pressure across the species’ range, monkeys in these two sites live alongside people, raid farms and gardens, and are commonly viewed as pests. Using structured (n = 410) and semi-structured (n = 21) interviews, we examined factors influencing residents’ views of the monkeys, mechanisms affecting adherence to social taboos against harming monkeys, and implications for conservation. Our analyses revealed that most residents, particularly those from one community, women, and farmers, held negative opinions of the monkeys. Crop and garden raiding by monkeys had the most adverse effect on people’s attitudes. Although the adoption of Christianity weakened residents’ views regarding the no-killing taboos, continued adherence to the taboos was particularly influenced by supernatural retribution in one site and community disapproval in the other. Only one community widely conferred symbolic importance on the monkeys. Such site differences illustrate the value of local cultural understanding in conservation. Pre-intervention studies of this nature allow for the development of locally and culturally sensitive conservation programs, as well as better-informed assessments of what interventions are most likely to be effective.Item Role of local culture, religion, and human attitudesn in the conservation of sacred populations of a threatened ‘pest’ species(2014) Baker, L.R.; Olubode, O.S.; Tanimola, A.A.; Garshelis, D.L.Indigenous belief systems and informal institutions that result in the conservation of wild species or sites exemplify biocultural conservation. The erosion of cultural beliefs and practices can have adverse, often severe, consequences for biodiversity. We explored the relationships among informal institutions, religion, and human attitudes toward sacred populations of a threatened, endemic species, Sclater’s monkey (Cercopithecus sclateri), in two communities in southeastern Nigeria. Due to habitat loss and hunting pressure across the species’ range, monkeys in these two sites live alongside people, raid farms and gardens, and are commonly viewed as pests. Using structured (n = 410) and semi-structured (n = 21) interviews, we examined factors influencing residents’ views of the monkeys, mechanisms affecting adherence to social taboos against harming monkeys, and implications for conservation. Our analyses revealed that most residents, particularly those from one community, women, and farmers, held negative opinions of the monkeys. Crop and garden raiding by monkeys had the most adverse effect on people’s attitudes. Although the adoption of Christianity weakened residents’ views regarding the no-killing taboos, continued adherence to the taboos was particularly influenced by supernatural retribution in one site and community disapproval in the other. Only one community widely conferred symbolic importance on the monkeys. Such site differences illustrate the value of local cultural understanding in conservation. Pre-intervention studies of this nature allow for the development of locally and culturally sensitive conservation programs, as well as better-informed assessments of what interventions are most likely to be effective.Item Sacred populations of cercopithecus sclateri: analysis of apparent population increases from census counts(Wiley Periodicals, Inc., 2013) Baker, L.R.; Tanimola ,A.A.; Olubode, O.S.The development of effective conservation and management actions for populations of wild species generally requires monitoring programs that provide reliable estimates of population size over time. Primate researchers have to date given more attention to evaluating techniques for monitoring primates in natural habitats compared to populations that occur in villages or urban areas. We conducted censuses to estimate the abundance and density of two sacred, village‐dwelling populations (Lagwa and Akpugoeze) of Sclater’s monkey (Cercopithecus sclateri), a threatened species endemic to southeastern Nigeria, and compared these data to previous census results. We recorded population increases in both sites: a 66% increase over 41/2 years in Lagwa (from 124 to 206 individuals) at an annual rate of 10.2%, and a 29% increase over 4 years in Akpugoeze (from 193 to 249 individuals) at an annual rate of 5.7%. Mean group size also increased in both sites. Density in Lagwa was 24.2 individuals/km2, and density in a core survey area of Akpugoeze was 36–38 individuals/km2. Our results may have been affected by monkey ranging and grouping patterns and improved detectability due to our revised census technique, which included secondary observers. With further work on methodology for censusing populations that occur in human‐settled environments, techniques can be refined and customized to individual sites for more accurate estimates. Our investigation of Sclater’s monkey in Lagwa and Akpugoeze, two sites critical for conservation of the species, indicated that both of these populations have increased, and neither faces immediate risk of extirpation. Such population growth, while encouraging, will likely exacerbate human–monkey conflict and thus should be understood in terms of potential socioeconomic impacts.Item Correlates with the distribution and abundance of endangered sclater’s monkeys (Cercopithecus sclateri) in Southern Nigeria(Blackwell Publishing Ltd, Afr. J. Ecol., 2007) Baker, L.R.; Olubode, O.S.A distribution survey of the endangered Sclater’s monkey (Cercopithecus sclateri) was conducted over a wide area in southern Nigeria using forest surveys and hunter interviews. Sclater’s monkey, Nigeria’s only endemic primate species, is restricted to a land area of about 28,500 km2 in the densely human-populated, oil-producing region of southern Nigeria. Results indicate that this species is not as rare as previously thought; we confirmed its presence in 27 formerly unknown sites. Based on encounter-rate and distribution data, Sclater’s monkey is one of the two most abundant diurnal primate taxa across its range. However, the species primarily occupies isolated and degraded forest fragments. Although hunting is widespread, selective hunting of larger-bodied primate taxa offers some respite for the smaller Sclater’s monkey. We encountered this species more frequently in forests with relatively high hunting pressure, possibly indicating competitive release in the heavily hunted forests of southern Nigeria. Long-term persistence of Sclater’s monkey, which has no official protection throughout its range, depends on the willingness of hunters to target smaller-bodied wildlife (effortprofit trade-off), local bushmeat demand and protection of key forest fragments and the few larger forests in the region.Item Genetic characterization of Biochemical contents of pigeon pea (cajanus cajan millsp)(Emerald Group Publishing Limited, 2009) Akande, S. R.; Balogun, M. O.Purpose – The purpose of this paper is to characterize 25 collections of pigeon pea from south-west Nigeria using nutritional and anti-nutritional contents of the seeds. Design/methodology/approach – The nutritional and anti-nutritional constituents of 25 collections of pigeon pea were determined. Data collected were subjected to correlation, principal components and fastclus analyses. Findings – Ariation among the collections for the nutrient contents was low. Trypsin inhibitor content had the highest variability ranging between 21.74 and 35.43 Tiu/mg. Protein and trypsin inhibitor contents were significant and negatively correlated. The first three principal components explained 74.0 per cent of the total variation. Fastclus procedures grouped the collections into three. Members of cluster 1 had the highest value for protein and the lowest concentrations of the antinutritional factors (ANFs). Cluster 2 possessed relatively low protein with high level of ANFs while cluster 3 was intermediate between clusters 1 and 2 for most characters. Originality/value – The results indicate that members of cluster 1 with high protein and low levels of ANFs are good candidates in breeding/selecting pigeon pea cultivars with enhanced nutritional values