Abstract: In June-July 2004, the Snow Leopard Conservancy (SLC) recently conducted field visits to three important snow leopard sites in Pakistan's Northern Areas: Hushey and Skoyo villages in Baltistan and the Khunjerab Village Organization (KVO) in Gojal. The purpose was to launch environmentally appropriate small-scale, village-based conservation and depredation alleviation initiatives aimed at protecting snow leopards, prey species, their habitats and associated mountain biodiversity, while benefiting humans at the same time.

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).

Abstract: We explore the role of community-based conservation (CBC) in the sustainable management of conservation conflicts by examining the experiences of conservation practitioners trying to address conflicts between snow leopard conservation and pastoralism in Asian mountains. Practitioner experiences are examined through the lens of the PARTNERS principles for CBC (Presence, Aptness, Respect, Transparency, Negotiation, Empathy, Responsiveness, and Strategic Support) that represent an inclusive conservation framework for effective and ethical engagement with local communities. Case studies from India, Kyrgyzstan, Mongolia, and Pakistan show that resilient relationships arising from respectful engagement and negotiation with local communities can provide a strong platform for robust conflict management. We highlight the heuristic value of documenting practitioner experiences in on-the-ground conflict management and community-based conservation efforts.

Abstract: Applied ecology lies at the intersection of human societies and natural systems. Consequently, applied ecologists are constantly challenged as to how best to use ecological knowledge to influence the management of ecosystems (Habel et al. 2013). As Hulme (2011) has pointed out, to do so effectively we must leave our ivory towers and engage with stakeholders. This engagement is especially important and challenging in areas of the world where poverty, weak institutions and poor governance structures conspire to limit the ability of local communities to contribute to biodiversity conservation. These communities often bear disproportionate costs in the form of curtailed access to natural resources, ecosystem services, and developmental
programmes, and also suffer wildlife-caused damage, including injuries or loss of human life, and economic
and psychological impacts (Madhusudan & Mishra 2003). It is well-recognized that conservation efforts in large parts of the world historically have been perceived to be discriminatory by local people (Mishra 2016). The need for engagement with local communities is therefore embedded in the 2020 Aichi biodiversity targets and is widely thought to be critical to the success of conservation efforts. However, although the need for engagement is clear, as ecologists and practitioners we often have little formal training in how we should engage with local communities and how we can recognize the pitfalls and opportunities provided by developing genuine partnerships. The practical challenges of achieving effective engagement are considerable (Agrawal & Gibson 1999; Waylen et al. 2010, 2013), and such forays are fraught with difficulties and ethical considerations (Chan et al. 2007). When they are done badly, conservation interventions
can damage relationships and trust, and lead to serious injustice to local people and setbacks for ecological
outcomes (Duffy 2010). Much has been written on knowledge exchange and participatory research approaches (e.g. Reed et al. 2014 and references therein). This Practitioner’s Perspective
seeks to focus on the next logical step: the elements that practitioners and researchers need to consider when
engaging with communities to effect conservation. Engagement around the management of protected areas
has been discussed and formalized (e.g. Dudley 2008). Considerable literature has also emerged, particularly
from Africa, on the use and co-management of natural resources, commonly referred to as community-based natural resource management or CBNRM (e.g. Fabricius 2004; Roe, Nelson & Sandbrook 2009; Child & Barnes
2010). There have been attempts to draw general principles for CBNRM (e.g. Thakadu 2005; Gruber 2010). In
the related field of community-based conservation, however, while there have been efforts to draw lessons (e.g. Berkes 2004), little exists in terms of frameworks or guidelines for effectively working with local communities to effect biodiversity conservation in multi-use landscapes
(Mishra 2016). The eight principles for community-based conservation outlined here (Fig. 1) build on ideas developed in fields as diverse as applied ecology, conservation and natural
resource management, community health, social psychology, rural development, negotiation theory, and ethics
(see Mishra 2016). They have been developed, challenged and tested through 20 years of community experience andour own research on the endangered snow leopard Panthera uncia and its mountain ecosystems, in South and Central Asia. We suspect that with contextual adaptations, their relevance for applied ecologists and practitioners may be universal.

Abstract: During 21-28 December of 2007 in a framework of the ‘Tsagaangol’ project wool processing training for one week was held in Ulaangom city.
Totally, 6 people, of which 2 herders from Uureg community, 3 herders from Argaltkharig community and 1 ranger have participated.
In accordance to the curricula of the training had held 4 hours of theoretical lectures and 94 hours of practical exercises. The intermediate level course was provided for two people Mrs. Yanjinlham and Odontuya who previously involved in basic level training. Mrs. Yanjilham also was trained as trainer during this session as following the guidelines came from the trainers. During this she taught on how to design, cut out and color. During the training herders obtained the following skills:
- Clean, sort, lay out and color wool;
- 14 -16 skills on felting and tighten wool accepted internationally;
- Drawing on felt or paper with different scales;
- 4 different technology on drawing and coloring felt (color felt evenly, adsorbing, coloring
through knit and color using dry colors);
- Laying out the picture on felt using wet or dry methods and perforate using a felt needle;
- Draw picture ion felt using the wool colors;
- Design Hunnu relief patterns, draw and knit;
- Design and cut out, estimation and evaluation of resources, and different type of embroidery as dog’s teeth, triple fifths, seven spin of edges, crossing, string piping,classic khalkha stitching, quilt stitching, bottom stitching, knitting relief stitching edges,spinning different edges, terme etc.
During week long training herders learnt how to cut out 8-9 designs and produced 44 products. The training was well organized in terms of its facilitation and organization. We are grateful for herders who were very active and worked for extended hours voluntary. Willing of herders to learn and to practice has increased comparing to the previous activities.