Bat coronaviruses exploit human lung receptor CEACAM6: systemic risks of zoonotic spillover from wildlife trade and habitat destruction

Indigenous communities in bat-rich regions (e.g., Congo Basin, Southeast Asia) have long coexisted with bats through taboos, sacred groves, and agroforestry practices that limit human-wildlife contact. These systems reduce spillover risks by maintaining ecological balance, yet they are systematically eroded by colonial land grabs and industrial expansion. Western scientific framing often dismisses such knowledge as 'superstitious,' overlooking its empirical basis in disease prevention. Integrating indigenous land management could provide low-cost, culturally resonant solutions to zoonotic risks.

Coronaviruses have repeatedly spilled over into human populations during periods of rapid ecological disruption, such as the SARS outbreak (linked to civet cats in deforested landscapes) and MERS (linked to camel trade in the Arabian Peninsula). The current finding echoes the 2002-2004 SARS-CoV spillover, where human encroachment into bat habitats in Yunnan, China, facilitated viral exchange. These historical patterns reveal a systemic failure to learn from past pandemics, as globalized trade and land-use changes continue to recreate the conditions for spillover. The lack of historical context in mainstream coverage obscures this cyclical risk.

In Ayurveda, bats are associated with the 'Vata' dosha (air element), and their disturbance is linked to respiratory ailments, suggesting a holistic view of disease that connects human health to ecological balance. Traditional Chinese Medicine similarly emphasizes harmony with nature to prevent 'wind-heat' diseases, which could inform modern zoonotic surveillance. African epistemologies, such as the concept of 'Ubuntu' (interconnectedness), frame disease as a breakdown in communal-ecological relationships, offering a paradigm shift from individualistic biomedical approaches. These perspectives highlight the need for cross-cultural collaboration in pandemic prevention.

The discovery of CEACAM6 as a receptor for bat alphacoronaviruses builds on prior research identifying ACE2 as the entry point for SARS-CoV-2, demonstrating convergent evolutionary mechanisms in coronavirus spillover. Phylogenetic analyses show that Cardioderma cor (heart-nosed bat) coronaviruses share receptor-binding domains with human-pathogenic coronaviruses, suggesting high zoonotic potential. However, the study focuses narrowly on molecular interactions while neglecting ecological and behavioral factors that facilitate spillover. Future research should integrate virology with One Health approaches to capture the full complexity of zoonotic transmission.

Artistic traditions often depict bats as liminal creatures bridging life and death, symbolizing the fragility of boundaries between human and animal worlds. In Aboriginal Australian Dreamtime stories, bats are messengers between the physical and spiritual realms, reflecting their ecological role as pollinators and seed dispersers. Spiritual practices in many cultures (e.g., shamanic rituals in the Amazon) emphasize reciprocity with bats, framing their protection as a moral duty. These artistic and spiritual perspectives could inspire public health campaigns that resonate emotionally and culturally, rather than relying solely on fear-based messaging.

Scenario modelling suggests that without systemic changes, the frequency of zoonotic spillovers will increase by 20-30% by 2050 due to deforestation, urbanization, and globalized trade. Predictive frameworks like the 'Pandemic Risk Index' (developed by EcoHealth Alliance) highlight bat-rich regions in Africa and Southeast Asia as high-risk zones, but these models often omit socio-political drivers like land tenure insecurity or corporate impunity. Integrating indigenous knowledge into future modelling could improve accuracy and equity in risk assessment. Long-term solutions require decoupling economic growth from ecological destruction.

Communities living near bat habitats in West and Central Africa, such as the Bantu peoples of Cameroon or the Pygmy groups in the Congo Basin, have long observed patterns of disease linked to human-wildlife interactions but are rarely consulted in global health discourse. Women, who often bear the brunt of zoonotic outbreaks due to caregiving roles, are systematically excluded from decision-making in pandemic preparedness. Migrant workers in wildlife trade hubs (e.g., Guangzhou, Jakarta) face heightened exposure to zoonotic risks but lack access to healthcare or labor protections. Their insights could reveal alternative pathways to prevention that prioritize equity and justice.