Abstract: Mankial is a sub-valley of the Swat Kohistan. Temperate ecosystem of the valley is intact to a greater extent, which provides habitat to a variety of species of plants, animals and birds. Snow leopard is reported from the valley. To confirm its occurrence, the HUJRA (Holistic Understanding for Justified Research and Action), conducted the study titled “Snow Leopard Survey in Mankial Valley, district Swat, NWFP”. The author provided technical support, while ISLT (The International Snow Leopard Trust) funded the project under its small grants program. The World Wide Fund for Nature-Pakistan (WWF-Pakistan) and the Mankial Community Organization (MCO) facilitated surveys under the project. Surveys revealed that Snow leopard visits parts of the Mankial valley in winter months. Information from the local community shows that Snow leopard remains in the Serai (an off-shoot of the Mankial Valley) from early winter to early spring. Intensive surveys of the prime snow leopard winter habitat in the valley found several snow leopard signs including pugmarks, feces, and scrapes. The study also found occurrence of prey species through indirect evidence though. However, information from the local community confirmed that in the recent past there was a good population of markhor in the valley, which is now reduced to less than 50, mostly due to hunting and habitat disturbance. Hunting is part of the local culture and lifestyle. During winter months hunting pressure is low, as most of the local community migrates to warmer plain areas than Mankial Valley. However, those who live in the area lop oak branches for feeding their livestock and cut trees for burning, in addition to hunting prey species of snow leopard. This has resulted in stunted oak vegetation in most of the lower reaches of the valley and decline of the markhor population.

Abstract: Over the years, many conservation actions and practices to protect the snow leopard have been tried and tested. Those that have been successful and sustainable are programs that link economics with conservation. Some of these practices may not be appreciated by traditional conservationists, but no one can refute the success of these actions. The saying, “when it pays, it stays,” rings true with snow leopard conservation. Locals have realized that their income and prosperity are linked with the protection of wildlife. For conservation efforts to be effective, it is crucial to involve people who share the snow leopard's mountain environment and provide them with economic incentives for
enhancing and protecting the habitat.

Abstract: Nine small cats, including one bobcat (Felis rufus), one Pallas cat (F. manul), one Canada lynx (F. lynx canadensis), two fishing cats (F. viverrina), two margays (F. wiedii), and two sand cats (F. margarita), necropsied between June 1995 and March 1997 had large numbers of gastric spiral bacteria, whereas five large cats, including one African lion (Panthera leo), two snow leopards (P. uncia), one Siberian tiger (P. tigris altaica), and one jaguar (P. onca), necropsied during the same period had none. All of the spiral organisms from the nine small cats were histologically and ultrastructurally similar. Histologically, the spiral bacteria were 5-14 mum long with five to nine coils per organism and were located both extracellularly within gastric glands and surface mucus, and intracellularly in parietal cells. Spiral bacteria in gastric mucosal scrapings from the Canada lynx, one fishing cat, and the two sand cats were gram negative and had corkscrew-like to tumbling motility when viewed with phase contrast microscopy. The bacteria were 0.5-0.7 mum wide, with a periodicity of 0.65-1.1 mum in all cats. Bipolar sheathed flagella were occasionally observed, and no periplasmic fibrils were seen. The bacteria were extracellular in parietal cell canaliculi and intracellular within parietal cells. Culture of mucosal scrapings from the Canada lynx and sand cats was unsuccessful. Based on morphology, motility, and cellular tropism, the bacteria were probably Helicobacter-like organisms. Although the two margays had moderate lymphoplasmacytic gastritis, the other cats lacked or had only mild gastric lymphoid infiltrates, suggesting that these organisms are either commensals or opportunistic pathogens.

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.