Abstract: The Ladakh urial (Ovis vignei vignei) is a highly endangered animal (IUCN Red List 2000) listed in the Appendix 1 of CITES and Schedule 1 of the Indian Wildlife Protection Act 1972. Its numbers had been reduced to a few hundred individuals in the 1960s and 70s through hunting for trophies and meat (Fox et al. 1991, Mallon 1983, Chundawat and Qureshi 1999, IUCN Red List 2000). However, with the protection bestowed by the IWPA 1972, and resultant decrease in hunting, the population seems to have shown a marginal increase to about 1000-1500 individuals in its range in Ladakh (Chundawat and Qureshi 1999, IUCN Red List 2000). Although the species had in the past, been able to coexist with the predominantly Buddhist society of Ladakh, the recent increase in the population of both humans and their livestock has placed immense pressures on its habitat (Shackleton 1997, Chundawat and Qureshi 1999, Raghavan and Bhatnagar 2003). This is especially important considering that the Ladakh urial habitat coincides with the areas of maximum human activity in terms of settlements, agriculture, pastoralism and development, in Ladakh (Fox et al. 1991, Chundawat and Qureshi 1999, Raghavan and Bhatnagar 2003). Increased developmental activities such as construction of roads, dams, and military bases in these areas have also increased the access to their habitat. This has consequently made the species more vulnerable to the threats of poaching and habitat destruction (Fox et al. 1991, Chundawat and Qureshi 1999, Raghavan and Bhatnagar 2002). Pressure from increased livestock grazing is one of the major threats faced by the species today (Shackleton 1997, Fox et al. 1991, Mallon 1983, IUCN Red List 2000 Chundawat and Qureshi 1999, Raghavan and Bhatnagar 2003). In the impoverished habitat provided by the Trans-Himalayas, there is great competition for the scarce resources between various animal species surviving here (Fox 1996, Mishra 2001). The presence of livestock intensifies this competition and can either force the species out of its niche (competitive exclusion) by displacing it from that area or resource, or lead to partitioning of resources between the species, spatially or temporally, for coexistence (Begon et al. 1986, Gause 1934).

Abstract: People's views and values for wild animals are often a result of their experiences and traditional knowledge. Local folklore represents a resource that can enable an understanding of the nature of human-wildlife interactions, especially the underlying cultural values. Using archival searches and semi-structured interviews, we collected narratives about the ibex (Capra sibirica) (n = 69), and its predators, the wolf (Canis lupus) (n = 52) and the snow leopard (Panthera uncia) (n = 43), in Ladakh, India. We compared these stories to those of a mythical carnivore called seng ge or snow lion (n = 19), frequently referenced in local Tibetan Buddhist folklore and believed to share many of the traits commonly associated with snow leopards (except for livestock depredation). We then categorized the values along social-cultural, ecological and psychological dimensions. We found that the ibex was predominantly associated with utilitarianism and positive symbolism. Both snow leopard and wolf narratives referenced negative affective and negative symbolic values, though more frequently in the case of wolves. Snow leopard narratives largely focused on utilitarian and ecologistic values. In contrast, snow lion narratives were mostly associated with positive symbolism. Our results suggest that especially for snow leopards and wolves, any potentially positive symbolic associations appeared to be overwhelmed by negative sentiments because of their tendency to prey on livestock, unlike in the case of the snow lion. Since these values reflect people's real and multifarious interactions with wildlife, we recommend paying greater attention to understanding the overlaps between natural and cultural heritage conservation to facilitate human-wildlife coexistence.