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Reed-Smith, J., & Kumpf, M. (1998). Snow leopards (Uncia uncia): family group management alternatives. Anim.Keepers' Forum, 25(10), 386–391.
Abstract: The authors offer insights into creating family groups of snow leopards in zoos. The programs at the Denver Zoo, Denver, Colorado, and at John Ball Zoological Gardens, Grand Rapids, Michigan, are highlighted. lgh.
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Rana, B. S. (1997). Distinguishing kills of two large mammalian predators in Spiti Valley Himachal Pradesh. J.Bombay Nat.Hist.Soc, 94(3), 553.
Abstract: The author studied livestock killed by predators in the Spiti Valley, India, to determine what species had killed yaks, horses, donkeys, and other domestic animals. Eleven of the kills examined were made by snow leopards and six by the Tibetan wolf. Wolves were involved in surplus killings, while snow leopards kill as food is needed. lgh
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Lutz, H., Hofmann-Lehmann, R., Fehr, D., Leutenegger, C., Hartmann, M., Ossent, P., et al. (1996). Liberation of the wilderness of wild felids bred under human custody: Danger of release of viral infections. Schweizer Archiv fuer Tierheilkunde, 138(12), 579–585.
Abstract: There are several felidae amongst the numerous endangered species. Means of aiding survival are the reintroduction to the wild of animals bred under the auspices of man and their relocation from densely populated to thinly populated areas. It is unlikely that the dangers of such reintroduction or relocation projects have been examined sufficiently in respect to the risks of virus infections confronting individuals kept in zoos or similar situations. This report presents infections may be expected to occur when relo- three examples to illustrate that accidental virus cating and reintroducing wild cats. The first example is the reintroduction of captive snow leopards. Zoo bred snow leopards may be infected with FIV, a virus infection that is highly unlikely to occur in the original hirnalayan highlands of Tibet and China. A second example is of several cases of FIP that occured in European wild cats bred in groups in captivity. The third example mentioned is the relocation of hons from East Africa where all the commonly known feline viruses are wide-spread to the Etosha National Park. In the latter, virus infections such as FIV, FCV and FPV do not occur. The indiscriminate relocation and reintroduction of the wild cats mentioned here harbours a potential of undesirable consequences.
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Singh, R., Krausman, P. R., Pandey, P., Maheshwari, A., Rawal,
R. S., Sharma, S., Shekhar, S. (2020). Predicting Habitat Suitability of Snow Leopards in the Western
Himalayan Mountains, India. Biology bulletin, 47(6), 655–664.
Abstract: The population of snow leopard (Panthera uncia) is declining
across their range, due to poaching, habitat fragmentation, retaliatory
killing, and a decrease of wild prey species. Obtaining information on
rare and cryptic predators living in remote and rugged terrain is
important for making conservation and management strategies. We used the
Maximum Entropy (MaxEnt) ecological niche modeling framework to predict
the potential habitat of snow leopards across the western Himalayan
region, India. The model was developed using 34 spatial species
occurrence points in the western Himalaya, and 26 parameters including,
prey species distribution, temperature, precipitation, land use and land
cover (LULC), slope, aspect, terrain ruggedness and altitude. Thirteen
variables contributed 98.6% towards predicting the distribution of snow
leopards. The area under the curve (AUC) score was high (0.994) for the
training data from our model, which indicates pre- dictive ability of
the model. The model predicted that there was 42432 km2 of potential
habitat for snow leop- ards in the western Himalaya region. Protected
status was available for 11247 km2 (26.5%), but the other 31185 km2
(73.5%) of potential habitat did not have any protected status. Thus,
our approach is useful for predicting the distribution and suitable
habitats and can focus field surveys in selected areas to save
resources, increase survey success, and improve conservation efforts for
snow leopards.
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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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