Despite recent interest in sacred (fetish) groves as remnant forests, few studies have investigated their sustainability and conservation role in West Africa. This article employs a Geographical Information Systems (GIS) analysis of time series images (1960‐98), comprehensive social surveys and ecological field methods to evaluate four sacred groves and eight unprotected tree stands in the coastal savanna of Ghana and compare these with vegetation in the distant forested hinterland. There were strong similarities and substantial differences in tree species between different sacred groves, and between these and the unprotected stands and proximate deciduous forests. In addition, far fewer tree losses were documented in the sacred groves than in the local unprotected stands. Although these sacred groves were on average only partially representative of deciduous forest vegetation, their stronger sustainability compared with unprotected tree stands may be important to consider in detail for conservation.
High human population density, histories of social conflict, environmental change and negative social attitudes are crucial issues for large carnivore conservation and reintroductions, which may be influenced by human age and gender, animal size and behaviour. Jaguars and pumas are extinct in El Salvador, but conservation and reintroduction schemes are debated across Central and South America. This paper examines public attitudes in El Salvador towards the extinct jaguars and pumas, and the fairly common coyote. One hundred and thirteen people were contacted and classified according to age and gender in San Salvador, La Union, Ahuachapan, Apopa, San Miguel and Santa Ana. The majority of people believed: in the toleration and removal of carnivores rather than shooting; in the introduction of jaguars and pumas into rural and special areas and zoos; that more animal protection was necessary; that the animals were good for human life, yet dangerous to children. Pumas were seen as the most dangerous, followed by jaguars and coyotes, but in most cases all three were seen as similar. Women were less tolerant of large carnivores, were more sensitive to negative impacts, and were more afraid of the animals than men. Younger people were more tolerant, and saw less danger to other animals and people, and were more supportive of animal reintroductions. Gender was irrelevant in the trapping and removal, and shooting of animals, protection levels, reintroductions and dangers to people and cattle. Age was irrelevant to animal protection levels, dangers to people and impacts on human quality of life. These findings are important for conservation policy and environmental geography. Lanjlouw P 2001 Nonfram employment and poverty in rural El Salvador World Development 29 529-47 Linnell J C, Aanes R, Swenson J E, Odden J and Smith M E 1997 Translocation of carnivores as a method of managing problem animals Biodiversity and Conservation 6 1245-57 Linnell J C, Odden D J, Smith M E, Aanes R and Swenson J E 1999 Large carnivores that kill livestock do 'problem animals' really exist? Wildlife Society Bulletin 27 698-705 Maehr D S, Noss R F and Larkin J L 2001 Large mammal restoration Island Press, Washington DC Michalski F, Boulhosa R L P, Faria A and Peres C A 2006 Humanwildlife conflicts in a fragmented Amazonian forest landscape: determinants of large felid depredation on livestock Animal Conservation 9 179-88 Ogra M and Badola R 2008 Compensating human-wildlife conflict in protected area communities: ground-level perspectives from Uttarakhanda, India Human Ecology 36 717-29
Avian scavengers are common and active in the social life of southern Ghana, yet few studies consider both the ecological factors for avian presence and the avian-human interactions from human gender and age perspectives, and compare avian behaviour in both human-dominated and natural landscapes. This paper examines interactions between people, hooded vultures and pied crows in Accra and Kumasi, Ghana using both ecological and social research methods. Land use was classified for species presence into meat and waste production, vegetable marketing, non-food production, residential and central business areas, green spaces and rural areas. One hundred and eighty-four people were interviewed, classified according to age and gender. Hooded vultures and pied crows were more common in urban than rural areas, and their presence was positively correlated with human numbers. Birds were most common in meat and waste production areas, but also foraged for street discards in non-food production and residential areas, and were most rare in rural areas. Bird consumption of waste was viewed positively, while eating of other foods, close proximity and unusual behaviours were viewed negatively. Both species, especially the larger vultures, were feared as spiritual agents, this measured by odd behaviours. Women and older people had stronger beliefs, due to cultural conditioning. These human perspectives and reactions influenced avian presence. This study contributes to urban avian ecology, socio-cultural studies and urban planning.
The sharp increase in the human population of Vancouver Island; the urban development policy favoring forest fragmentation and smaller, scattered settlements; and the relatively sizable population of large predatory mammals have contributed to one of the highest human-large predator contact zones in North America. Although some studies have evaluated public attitudes toward larger carnivores from urban/rural, gender, and generational perspectives, few have focused on black bears and cougars on the British Columbia coast. In this study, four hundred people in the densely populated southeast corner of Vancouver Island were interviewed about their attitudes toward black bear and cougar presence and behavior. The majority of interviewees had positive attitudes toward both bears and cougars, and were opposed to the shooting of carnivores, preferring trapping and removal. Contrary to expectation, few respondents saw carnivores as threats to livestock, companion animals, or children. Both black bears and cougars were perceived as serving useful functions as part of the island’s heritage and cultural development (through hunting, tourism, and recreation).
There is increased international interest in religiously based restrictions on land and forest stand use. However, the extent to which so-called sacred groves represent earlier forest ecosystems, and their possible role in biodiversity conservation, are interrelated and complex issues, and neglected in the context of Ghanaian savannahs, which are believed to be in transition from a forested past. Geographical information system (GIS) analysis of time-series images, aerial photographs, statistical analysis of ecological field data and social surveys were used to investigate the Ghanaian savannah. Sacred groves were found to be similar in plant species content and structure to the deciduous forest of southern Ghana. Between 1960 and 1996, these groves experienced far fewer forest losses than unprotected tree stands (<20%, as opposed to up to 100%). Non-sacred groves also contained lower plant species richness and higher numbers of invasive species such as neem (Azadirachta indica A. Juss). Sacred groves, while dependent on respect for religion, local cultural structures and individual peer pressure, offer a role that may support and also be supported by official conservation efforts.
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