Role of local culture, religion, and human attitudes in the conservation of sacred populations of a threatened ‘pest’ species

Understanding Human-Animal Relations in the Context of Primate Conservation: A Multispecies Ethnographic Approach in North Morocco

“…The macaques appeared to have no utilitarian value as they were not eaten or sold as pets. In some areas, religious tenets appear to protect certain primate species, even those perceived as agricultural pests [Baker et al, 2014;Saraswat et al, 2015]. However, despite the religious belief expressed by some shepherds in this study that the macaques are "degraded humans" and as such unfit for human consumption, no participant mentioned any taboos against killing macaques.…”

“…The attribution of anthropomorphic qualities to Barbary macaques by many shepherds echoes that of people sharing their environment with non-human primates elsewhere [Nyanganji et al, 2010;Costa et al, 2013;Baker et al, 2014;Ellwanger et al, 2015] and may improve primate conservation prospects. For example, apparent empathy with a primate species may discourage people from killing the Guizhou snubnosed monkey ( Rhinopithecus brelichi ) in China [Ellwanger et al, 2015] and Sclater's monkey ( Cercopithecus sclateri ) in Nigeria [Baker et al, 2014].…”

“…For example, apparent empathy with a primate species may discourage people from killing the Guizhou snubnosed monkey ( Rhinopithecus brelichi ) in China [Ellwanger et al, 2015] and Sclater's monkey ( Cercopithecus sclateri ) in Nigeria [Baker et al, 2014]. Sharing information about the macaques' social behaviour and infant care is an important part of our conservation message to inspire empathy towards the animals in village children around Bouhachem.…”

“…Primates have negative historical and political resonance for some people and negative religious connotations for others [Richards, 2000;Costa et al, 2013;Baker et al, 2014]. In some cultures, humans have been enthusiastic in distancing themselves from other primates [Ohnuki-Tierney, 1987;Corbey, 2005] while elsewhere, primates are revered as deities [Saraswat et al, 2015].…”

Changes in community perspectives on the roles and rules of church forests in northern Ethiopia: evidence from a panel survey of four Ethiopian Orthodox communities

“…In addition to providing spaces for prayer, existence values, and other cultural services (Millennium Ecosystem Assessment 2005), sacred natural sites also provide an array of ecosystem services, including water filtration, reducing soil erosion (Bodin et al 2006;Ormsby and Ismail 2015;LoTemplio et al 2016), and serving as repositories of plant and animal biodiversity (Mgumia and Oba 2002;Baker et al 2014). Sacred natural sites may also provide economic benefits in the form of fuel, construction wood, food, fodder or other goods, with access to such benefits subject to resource availability, and subject to local rules and norms surrounding the sacred space (Rutte 2011).…”