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McCarthy, T. (1999). Re: Snow leopard conservation plan for Mongolia.
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Kreuzberg-Mukhina, E., Esipov A.V., Bykova, E. A., Vashetko, E. V., & Aromov, B. (2003). Development of the national Action Plan for the conservation of Snow Leopard in Uzbekistan. Report: 1-51 (Vol. 1-51). Uzbekistan.
Abstract: This document is the final report on the ISLT Project “Development of national Action plan for the conservation of Snow Leopard in Uzbekistan” and a Conservation Strategy for the Snow leopard in Uzbekistan. It includes biology and current status, limiting factors, existing and necessary conservation measures.
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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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Jackson, R., & Wangchuk, R. (2004). A Community-Based Approach to Mitigating Livestock Depredation by Snow Leopards (Vol. 9).
Abstract: Livestock depredation by the endangered snow leopard (Panthera uncia) _is an increasingly contentious issue in Himalayan villages, especially in or near protected areas. Mass attacks in which as many as 100 sheep and goats are killed in a single incident inevitably result in retaliation by local villagers. This article describes a community-based conservation initiative to address this problem in Hemis National Park, India. Human-wildlife conflict is alleviated by predator-proofing villagers' nighttime livestock pens and by enhancing household incomes in environmentally sensitive and culturally compatible ways. The authors have found that the highly participatory strategy described here (Appreciative Participatory Planning and Action-APPA) leads to a sense of project ownership by local stakeholders, communal empowerment, self-reliance, and willingness to co-exist with
snow leopards. The most significant conservation outcome of this process is the protection from retaliatory poaching of up to five snow leopards for every village's livestock pens that are made predator-proof._
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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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Khan, A. A. (2001). Strategic plan for the conservation of the snow leopard in Pakistan. Pakistan: WWF Pakistan & International Snow Leopard Trust.
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