Abstract: Predators have significant ecological impacts on the region's prey-predator dynamic and community structure through their numbers and prey selection. During April-December 2007, I conducted a research in Sagarmatha (Mt. Everest) National Park (SNP) to: i) explore population status and density of wild prey species; Himalayan tahr, musk deer and game birds, ii) investigate diet of the snow leopard and to estimate prey selection by snow leopard, iii) identify the pattern of livestock depredation by snow leopard, its mitigation, and raise awareness through outreach program, and identify the challenge and opportunities on conservation snow leopard and its co-existence with wild ungulates and the human using the areas of the SNP. Methodology of my research included vantage points and regular monitoring from trails for Himalayan tahr, fixed line transect with belt drive method for musk deer and game birds, and microscopic hair identification in snow leopard's scat to investigate diet of snow leopard and to estimate prey selection. Based on available evidence and witness accounts of snow leopard attack on livestock, the patterns of livestock depredation were assessed. I obtained 201 sighting of Himalayan tahr (1760 individuals) and estimated 293 populations in post-parturient period (April-June), 394 in birth period (July -October) and 195 November- December) in rutting period. In average, ratio of male to females was ranged from 0.34 to 0.79 and ratio of kid to female was 0.21-0.35, and yearling to kid was 0.21- 0.47. The encounter rate for musk deer was 1.06 and density was 17.28/km2. For Himalayan monal, the encounter rate was 2.14 and density was 35.66/km2. I obtained 12 sighting of snow cock comprising 69 individual in Gokyo. The ratio of male to female was 1.18 and young to female was 2.18. Twelve species (8 species of wild and 4 species of domestic livestock) were identified in the 120 snow leopard scats examined. In average, snow leopard predated most frequently on Himalayan tahr and it was detected in 26.5% relative frequency of occurrence while occurred in 36.66% of all scats, then it was followed by musk deer (19.87%), yak (12.65%), cow (12.04%), dog (10.24%), unidentified mammal (3.61%), woolly hare (3.01%), rat sp. (2.4%), unidentified bird sp. (1.8%), pika (1.2%), and shrew (0.6%) (Table 5.8 ). Wild species were present in 58.99% of scats whereas domestic livestock with dog were present in 40.95% of scats. Snow leopard predated most frequently on wildlife species in three seasons; spring (61.62%), autumn (61.11%) and winter (65.51%), and most frequently on domestic species including dog in summer season (54.54%). In term of relative biomass consumed, in average, Himalayan tahr was the most important prey species contributed 26.27% of the biomass consumed. This was followed by yak (22.13%), cow (21.06%), musk deer (11.32%), horse (10.53%), wooly hare (1.09%), rat (0.29%), pika (0.14%) and shrew (0.07%). In average, domestic livestock including dog were contributed more biomass in the diet of snow leopard comprising 60.8% of the biomass consumed whilst the wild life species comprising 39.19%. The annual prey consumption by a snow leopard (based on 2 kg/day) was estimated to be three Himalayan tahr, seven musk deer, five wooly hare, four rat sp., two pika, one shrew and four livestock. In the present study, the highest frequency of attack was found during April to June and lowest to July to November. The day of rainy and cloudy was the more vulnerable to livestock depredation. Snow leopard attacks occurred were the highest at near escape cover such as shrub land and cliff. Both predation pressure on tahr and that on livestock suggest that the development of effective conservation strategies for two threatened species (predator and prey) depends on resolving conflicts between people and predators. Recently, direct control of free – ranging livestock, good husbandry and compensation to shepherds may reduce snow leopard – human conflict. In long term solution, the reintroduction of blue sheep at the higher altitudes could also “buffer” predation on livestock.

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: This study was aimed at assessing the status of Snow leopard, its major prey base, and the extent of human-Snow leopard conflict and major threats to the wildlife in north Chitral (Torkhow valley) Pakistan. Snow leopard occurrence was conformed through sign transect surveys i.e. SLIMS. Based on the data collected the number of Snow leopards in this survey block (1022 Kmý) is estimated to be 2-3 animals. Comparing this estimate with the available data from other parts of the district the population of snow leopard in Chitral district was count to be 36 animals. Livestock depredation reports collected from the area reflect the existence of human-snow leopard conflict and 138 cases were recorded affecting 102 families (in a period of eight years, 2001-2008). Ungulates (Himalayan Ibex) rut season surveys were conducted in coordination with NWFP Wildlife department. A total of 429 animals were counted using direct count (point method) surveys. Other snow leopard prey species recorded include marmot, hare, and game birds. Signs of other carnivores i.e. wolf, jackal, and fox were also noticed. Major threats to the survival of wildlife especially snow leopard reckoned include retaliatory killing (Shooting, Poisoning), poaching, loss of natural prey, habitat degradation (over grazing, fodder and fuel wood collection), lack of awareness, and over population. GIS map of the study area was developed highlighting the area searched for Snow leopard and its prey species. Capacity of the Wildlife Department staff was built in conducting SLIMS and ungulate surveys through class room and on field training. Awareness regarding the importance of wildlife conservation was highlighted to the students, teachers and general community through lectures and distribution of resource materials developed by WWF-Pakistan.

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.