Crocodile management in Timor-Leste: Drawing upon traditional ecological knowledge and cultural beliefs

Brackhane, Sebastian; Webb, Grahame J. W.; Xavier, Flaminio M. E.; Trindade, Josh; Gusmão, Marçal; Pechacek, Peter

doi:10.1080/10871209.2019.1614240

Cited by 19 publications

(18 citation statements)

References 41 publications

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“…Researchers and natural resource managers need to integrate traditional ecological knowledge in developing conservation strategies and management approaches (Coreau et al, 2018). In Timor-Leste, the saltwater crocodile is regarded as an iconic and prestigious animal, and management strategies for the species are based on the cultural beliefs of local stakeholders (Brackhane et al, 2019).…”

Section: Discussionmentioning

confidence: 99%

“…Addressing such attitudes and any potential conflict is an essential component of effective conservation strategies for saltwater crocodiles (Kaltenborn et al, 2006; Thomas, 2006; Wallace et al, 2011). However, attitudes towards wildlife are spatially heterogeneous, depending on cultural and demographic contexts (Naughton-Treves & Treves, 2003; Kaltenborn et al, 2006; Brackhane et al, 2019).…”

Section: Introductionmentioning

confidence: 99%

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Integrating local perspectives into conservation could facilitate human–crocodile coexistence in the Ayeyarwady Delta, Myanmar

Than

Zaw

Hughes

2020

Oryx

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Conservation will always fail when it does not address the drivers of biodiversity loss, which in many cases involves understanding human behaviours and the attitudes that underlie them. The saltwater crocodile Crocodylus porosus is a keystone species in mangrove wetlands but also a dangerous predator that affects people's safety and livelihoods. Although saltwater crocodiles are protected under the Myanmar Biodiversity and Protected Area Law, the government has not integrated local people's attitudes into conservation and management. As a consequence, saltwater crocodiles, although categorized as Least Concern on the IUCN Red List, are restricted to a single protected area, Meinmahlakyun Wildlife Sanctuary, in Myanmar. To examine local attitudes towards the species, we investigated local knowledge about the environment, crocodiles, habitats and threats, awareness of human–crocodile conflict, and perceptions of the benefits and impacts of saltwater crocodile conservation through questionnaires in 244 households in 17 villages. We found that people were highly knowledgeable about the local environment, saltwater crocodiles, and their habitats. People with seasonal livelihoods that rely on natural resources from Meinmahlakyun had negative attitudes towards crocodile conservation. People were likely to have negative attitudes if they perceived there were no benefits from conserving the species. Law enforcement through restricting resource access does not enhance conservation success and builds resentment towards the conservation of the species. Local people suggested that, as a basis for management, understanding risks posed by crocodiles was the best approach to facilitate human–crocodile coexistence in the Ayeyarwady delta region.

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Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Integrating local perspectives into conservation could facilitate human–crocodile coexistence in the Ayeyarwady Delta, Myanmar

Than

Zaw

Hughes

2020

Oryx

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“…There has been some work on the social and cultural dimensions of human-crocodilian relations (e.g., Pooley, 2016 ; Brackhane et al, 2019 ). However, as is the case for many large predators, there has been little attention focused on the personal and social impacts of traumatic encounters with crocodilians.…”

Section: Introductionmentioning

confidence: 99%

The challenge of compassion in predator conservation

Pooley

2022

Front. Psychol.

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This paper argues that compassion for wild animals and the humans living alongside them should be integral to wildlife conservation. Nowhere is this more apparent than in predator conservation, and case studies are used to explore the consequences of wild animal attacks for human victims. Some arguments for extending compassionate consideration to animals seen as individuals are considered, along with the challenges these pose for predator conservation. A way forward from this apparent impasse is suggested, drawing on the capacity approach to embrace human with animal actors. The paper concludes with implications for predator conservation and recommendations, including incident responses sensitive to the traumatic impacts of attacks, and more collaborative approaches to handling human-wildlife interactions taking account of the capacities of local humans and wildlife.

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“…Another ecological and cultural issue was conducted by Brackhane, et al [12] on crocodile management in Timor-Leste by drawing upon traditional ecological knowledge and cultural beliefs. It explained about the conservation management of crocodile ecosystem using the local community's traditional method.…”

Section: Introductionmentioning

confidence: 99%

Ecological Politeness on Sedekah Bumi Ceremony in Merapi Mountainside

Hastuti

Slamet²,

Sumarwati³

et al. 2021

Advances in Social Science, Education and Humanities Research

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Sedekah bumi (earth's alms) is one of the ceremonies routinely conducted by the Javanese society. It aims to express gratitude and be used as a means to maintain the balance of nature surrounding the Merapi mountainside. This ceremony is usually conducted in the night of One Suro or known as the labuhan ceremony. The study particularly aimed to describe and analyze the ecological politeness in the ceremony of sedekah bumi in the Merapi Mountainside. The source of data were in terms of events of the ceremony of sedekah bumi and informants consisting of elders of Lencoh Village. The direct observation and in-depth interview were employed to obtain the data related to the ecological politeness in the ceremony of sedekah bumi in the Merapi Mountainside. The next step was to validate the data using the data triangulation. After conducting steps of the study and data analysis using the interactive analysis technique, there were found some facts. The ceremony of sedekah bumi in Lencoh Village is conducted in the night of One Suro or the first day in the Javanese calendar. This ceremony is carried out around the water source as a realization of respecting nature, considering the water source as the source of life. The concept of ecological politeness in the ceremony of sedekah bumi is reflected in sesajen (offering) and ubarampe (ceremonial equipments), such as jadah bakar referring to that the Lencoh community do not commit land fires so that the natural ecosystem keeps preserved. The decoration in each tumpeng (Indonesian rice cone) indicates that the safety is always maintained by not massively deforesting, so the forest sustainability is maintained. Sesajen sejodho (two offerrings) mean a couple of mountains flanking farmers in Mount. Merbabu and Merapi as the resepresentation of woman and man figures who hapily live together. The implication of the ceremony of sedekah bumi in the Merapi Mountainside is a means to remind human to always maintain the natural surrounding sustainability.

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Crocodile management in Timor-Leste: Drawing upon traditional ecological knowledge and cultural beliefs

Cited by 19 publications

References 41 publications

Integrating local perspectives into conservation could facilitate human–crocodile coexistence in the Ayeyarwady Delta, Myanmar

Integrating local perspectives into conservation could facilitate human–crocodile coexistence in the Ayeyarwady Delta, Myanmar

The challenge of compassion in predator conservation

Ecological Politeness on Sedekah Bumi Ceremony in Merapi Mountainside

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