Beliefs, taboos, usages, health perceptions, and practices toward wildlife among different ethnicities in Tak and Mae Hong Son Provinces, Thailand.

This concurrent qualitative study was carried out with the main objective to determine wildlife beliefs, taboos, usages, health perceptions, and practices among ten ethnic groups in four communities in Tak and Mae Hong Son provinces of Thailand from November 2020 to January 2021. We also gathered comprehensive information on study respondents' knowledge related to potential risk behaviors that could lead to zoonotic disease transmission and infection. Furthermore, we intended to use the study's findings to develop communication strategies and health literacy improvement interventions for mitigating risky behaviors, with a focus on ethnic groups and particular individuals who live in close proximity to forests and wildlife, to prevent future pandemics. Sixty-five respondents were purposively selected based on their extensive knowledge, active participation in local cultural contexts, beliefs, and exposure to wildlife contact or consuming game animals. Twenty (30.8%) participated in in-depth interviews (IDIs), while 45 (69.2%) participated in eight focused group discussions (FGDs). The results revealed that the characteristics of wildlife contact are similar and distinct based on their beliefs and taboos among various ethnic groups and study locations, which are influenced by cultural backgrounds and traditions. Although some ethnic groups do not have explicit restrictions on the consumption of wildlife, others adhere to specific beliefs and taboos that forbid the consumption or killing of specific wild animals. These beliefs frequently correspond with conservation initiatives, thereby facilitating the preservation of threatened species. The study also revealed a lack of appropriate health knowledge, perceptions, and practices regarding wildlife contact and consumption. As a result, it is recommended that public health officials and local governments develop and execute communication and education initiatives. These campaigns should aim to increase health literacy and promote safe handling, preparation, and cooking practices to reduce the risk of zoonotic disease transmission and infection effectively. Moreover, it is necessary to design and implement wildlife conservation education and outreach activities. The programs should promote environmental stewardship while considering the cultural contexts, beliefs, and practices of various ethnic groups. The activities should involve diverse stakeholders, including local leaders, religious influencers, community members, schoolteachers, students, health professionals, village health volunteers, and civil society organizations.

A qualitative study on wildlife contact and healthcare-seeking behaviors among a cluster of Mani ethnic group in Manang district, Satun province of Thailand.

Mani, or Maniq, or Sakai, are recognized as indigenous hunter-gatherers. Some are nomadic, while others have settled and modernized. Our knowledge of this ethnic group's healthcare-seeking and wildlife contact is limited. Thus, this qualitative study examined healthcare practices and wildlife interaction among a cluster of Mani ethnic group members in Manang District, Satun Province, Thailand, from November to December 2022. Four key informant interviews (KIIs) and focus group discussions (FGDs) were carried out, and the selection of the study respondents was based on information from a gatekeeper and local health officials. Coding, thematic, content, and triangulation analyses of audio transcriptions were implemented based on the study objectives. Mani's beliefs and lifestyle are deeply rooted in the forest, which significantly impacts numerous aspects of their lives. They encountered challenges such as food scarcity, legal issues, and access to modern healthcare. However, since obtaining national identification cards, their mobility has decreased. Their way of life has also changed, as they've become more dependent on outsiders. Nevertheless, they continue engaging in traditional practices such as gathering food, hunting in the forest, and treating illnesses with herbal remedies. They rarely develop serious illnesses. They have decided to seek treatment only if their condition persists or worsens. In addition, their knowledge of COVID-19, zoonotic diseases, and emerging animal-borne diseases was limited. In this regard, relevant governments and organizations should improve their health literacy about zoonotic diseases spread by wild animals to promote appropriate wildlife contact practices and reduce the potential risk of infection.

A qualitative study on knowledge, attitude, and practice (KAP) toward swine influenza, information on pig farms and zoonosis reporting systems in Thailand.

This qualitative study aimed to determine knowledge, attitudes, and practices (KAP) on swine influenza (SIV) among pig farm owners, pig farm workers, community leaders, public health personnel, and villagers who lived nearby pig farms in the northeastern (Nakhon Ratchasima), northern (Chiang Mai), and central (Nakhon Pathom) provinces of Thailand during May to December 2022. The qualitative information was collected from 91 respondents, including 33 individuals who participated in key informant interviews (KIIs) and 58 individuals who joined ten focus group discussions (FGDs) (5-7 persons per FGD). Our results showed that pig farmers, farm workers, and villagers lacked SIV-related knowledge and did not employ preventive measures. Some respondents had limited access to information about causes, clinical symptoms, treatment, and appropriate practices resulting in inadequate knowledge, attitudes, and practices regarding zoonotic diseases, especially SIV. Some pig farmers and farm workers reported seeking information about SIV infection from various sources; however, relevant authorities lacked dissemination of information regarding SIV to community members. The study suggested that healthcare personnel and relevant agencies should adopt a community-based approach to prevent swine influenza. This can be achieved by organizing health education and community communication interventions and involving those who have had contact with pigs or reside near pig farms. This will help increase community awareness and knowledge of swine influenza.

Assessing the acceptability and feasibility of reactive drug administration for malaria elimination in a Plasmodium vivax predominant setting: a qualitative study in two provinces in Thailand.

BACKGROUND: Reactive case detection (RACD) or testing and treatment of close contacts of recent malaria cases, is commonly practiced in settings approaching malaria elimination, but standard diagnostics have limited sensitivity to detect low level infections. Reactive drug administration (RDA), or presumptive treatment without testing, is an alternative approach, but better understanding regarding community acceptability and operational feasibility are needed. METHODS: A qualitative study was conducted as part of a two-arm cluster randomized-controlled trial evaluating the effectiveness of RDA targeting high-risk villages and forest workers for reducing Plasmodium vivax and P. falciparum malaria in Thailand. Key informant interviews (KIIs) and focus group discussions (FGDs) were conducted virtually among key public health staff, village health volunteers (VHVs), and household members that implemented or received RDA activities. Transcriptions were reviewed, coded, and managed manually using Dedoose qualitative data analysis software, then underwent qualitative content analysis to identify key themes. RESULTS: RDA was well accepted by household members and public health staff that implemented it. RDA participation was driven by fear of contracting malaria, eagerness to receive protection provided by malaria medicines, and the increased access to health care. Concerns were raised about the safety of taking malaria medicines without having an illness, particularly if underlying health conditions existed. Health promotion hospital (HPH) staff implementing RDA noted its operational feasibility, but highlighted difficulty in traveling to remote areas, and requested additional travel resources and hiring more VHVs. Other challenges were highlighted including the need for additional training for VHVs on malaria activities and the inability of HPH staff to conduct RDA due to other health priorities (e.g., Covid-19). More training and practice for VHVs were noted as ways to improve implementation of RDA. CONCLUSIONS: To maximize uptake of RDA, regular education and sensitization campaigns in collaboration with village leaders on the purpose and rationale of RDA will be critical. To alleviate safety concerns and increase participant safety, a rigorous pharmacovigilance program will be important. To accelerate uptake of RDA, trust between HPH staff and VHVs and the communities they serve must continue to be strengthened to ensure acceptance of the intervention. TRIAL REGISTRATION: This study was approved by the Committee on Human Research at the University of California San Francisco (19-28,060) and the local Ethics Committee for Research in Human Subjects at Tak Provincial Health office (009/63) and Kanchanaburi Provincial health office (Kor Chor 0032.002/2185). Local authorities and health officers in the provinces, districts, and villages agreed upon and coordinated the implementation of the study. All methods in this study were carried out in accordance with relevant guidelines and regulations.

Love or conflict: A qualitative study of the human-long tailed macaque interface in Nakhon Sawan Province, Thailand.

A wide range of zoonotic pathogens can be transmitted during human-wildlife interactions. Few qualitative studies have been conducted on human-nonhuman primate interfaces in Thailand, notably direct and indirect contact. Since Long-tailed macaques (LTMs) are prevalent in Thailand's Banphot Phisai district, part of Nakhon Sawan province, this qualitative study was conducted in 2019 to determine in-depth contact characteristics between humans and LTMs in the communities. Key informant interviews (KIIs) and focus group discussions (FGDs) were conducted with 35 villagers who reported close contact with LTMs in this study location. The results showed that villagers had different levels of contact with LTMs, depending on their occupations, perceptions, beliefs, religions, previous experiences, and local regulations. Monks in temples and vendors selling food for LTMs were reported to have the closest contact with them. LTMs have been reported to destroy personal property, houses, buildings, and crops. However, the villagers do not hurt them due to their religious beliefs relating to a respected abbot (a man who headed an abbey of monks). Even community members have had extensive interaction with LTMs, but they lacked awareness and information regarding diseases transmitted to humans directly or indirectly by non-human primates. Therefore, individuals who have frequent and close contact with LTMs should be provided health education, and appropriate behavioral change communication interventions should be performed. Furthermore, the results could be used to develop future disease prevention strategies and public awareness campaigns in the area.

Bats and belief: A sequential qualitative study in Thailand.

Bats are wildlife and distribute globally. In Thailand, there are hundreds of bat species in different locations within four regions. However, few motivations and influences for having contact with bats have been documented. This sequential qualitative study was conducted in ten provinces representing the four regions of Thailand from September 2016 to June 2017. The study was designed to obtain information on villagers' attitudes, perceptions, beliefs and cultural contexts in relation to bats. Focus group discussions (FGDs) were conducted with 305 respondents. Of these respondents, 142 (46.6%) reported coming into contact with bats through various activities, such as hunting, eating, cooking, collecting bat guano, cleaning bat feces, and finding carcasses in houses and communities. Villagers called bats by different names in different regions. They reported having been in contact with bats in different ways based on occupations, bat species, bat habitats, attitudes, perceptions, beliefs toward bats, and cultural contexts. Villagers in the northern and northeastern regions reported having regularly eaten bats. In contrast, the respondents in the central region did not eat bats due to local norms, religious beliefs, and regulations. By ethnicity, the Blu and Thai Dum groups reported coming into contact with and eating bats more often than the Thais. Our results provide evidence-based information on the human-bat interface in different regions in Thailand. The results of this qualitative study could be useful for strategic planning of proper education and interventions for bat conservation, bat contact behavior, and risk of bat-borne diseases among villagers in the future.