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Ferguson, D. A. (1997). International Cooperation for Snow Leopard and Biodiversity Conservation: The Government Perspective. In R.Jackson, & A.Ahmad (Eds.), (pp. 178–193). Lahore, Pakistan: Islt.
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Freeman, H., Jackson, R., Hillard, R., & Hunter, D. O. (1994). Project Snow Leopard: a multinational program spearheaded by the International Snow Leopard Trust. In J.L.Fox, & D. Jizeng (Eds.), (pp. 241–245). Usa: Islt.
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Gvozdev E.V. (1989). Dzhungarsky nature reserve.
Abstract: Fauna of the mammals in Dzungarian Ala Tau included 54 species, from them in IUCN Red book, the Red Data book of USSR and Kazakh Red Data Book listed snow leopard, dhole, brown bear, Central Asian otter, Turkestan lynx, manul, argali, marbled polecat and stone marten. Institute of geography of Kazakhstan offers the project on creation of protected territory on Dzungarian Ala Tau for biodiversity conservation and increase in number of rare and disappearing species.
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Jackson, P. (1997). The Snow Leopard: A Flagship for Biodiversity in the Mountains of Central Asia. In R.Jackson (Ed.), (pp. 3–7). Lahore, Pakistan: Allied Press.
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Jackson, R., Hunter, D., & Emmerich, C. (1997). SLIMS: An Information Management System for Promoting the Conservation of Snow Leopards and Biodiversity in the Mountains of Central Asia. In R.Jackson, & A.Ahmad (Eds.), (pp. 75–91). Lahore, Pakistan: Islt.
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Jackson, R. (1998). People-Wildlife Conflict Management in the Qomolangma Nature Preserve, Tibet. In W. Ning, D. Miller, L. Zhu, & J. Springer (Eds.), (pp. 40–46). Tibet's Biodiversity: Conservation and Management.. China: Tibet Forestry Department and World Wide Fund for Nature. China Forestry Publishing House.
Abstract: The primary objective of this paper is to report on people-wildlife conflicts arising from crop damage and livestock depredation in the Qomolangma Reserve, with special reference to the management of protected and endangered mammals.
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Jackson, R. (2000). Community Participation: Tools and Examples. (pp. 1–9). Management Planning Workshop for the Trans-Himalayan Protected Areas, 25-29 August, 2000, Leh, Ladak.
Abstract: In response to dwindling wildlife populations and habitat, governments established national parks and protected areas, often with little input from people living in the immediate area. In some cases communities were relocated, but in most they are left to pursue traditional agricultural and pastoral livelihoods under a new set of rules. Important questions of land tenure remained unresolved, with a “fences and fines” approach to protected area management (Stolton and Dudley 1999).
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Klubnikin, K., Annett, C., Cherkasova, M., Shishin, M., & Fotieva, I. (2000). The sacred and the scientific: Traditional ecological knowledge in Siberian River conservation. Ecological-Applications., 10(5), 1296–1306.
Abstract: The Katun River originates in the steppe of the Altai Mountains in Siberia. One of the major headwaters of the Ob River, the Katun is considered central to the culture of the indigenous Altaians. The Katun Valley contains large numbers of important cultural sites, dating from the Neolithic and representing some of the earliest human settlement in Russia. Modern-day Altaians still observe traditional ceremonies honoring the river and springs throughout the watershed and utilize traditional ecological knowledge in their management of the land and water resources. Russian and international scientists have identified the Altai Mountains as a region of high plant diversity and endemism, and as important habitat for endangered species such as the snow leopard. The Katun River itself contains species of threatened and endangered fishes, and its headwaters are part of the unusual Mongolian ichthyofaunal province that is characterized by high levels of endemism. The same regions are considered by the Altaian people to be special or sacred and are recognized by Western scientists as having great value for conservation. During the era of perestroika, a hydroelectric dam was to be built on the Katun. The large dam, a vestige of the earlier Soviet plan for the Project of the Century, would have devastated significant agricultural, ecological, recreational, and cultural resources. The indigenous Altaian people would have lost much of their sacred and cultural landscape. The Katun dam project united indigenous people, well-known Siberian writers, and scientists in protest, which became so heated that it engaged the international community, with lasting effects on Russian society. The magnitude of the protest illustrates the importance of the Altai Mountain region to all of Russia. The active participation of indigenous Altaians reflected their traditional willingness to take action against political decisions that negatively impacted the environmental, cultural, and religious values of their homeland. Their involvement also reflected the new wave of awareness under perestroika that underscored a greater respect and autonomy for indigenous peoples in Russia.
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