Linking Local Perceptions of Elephants and Conservation: Samburu Pastoralists in Northern Kenya

Abstract

Abstract:This paper examines the development and implementation of a grassroots elephant conservation program based upon the Samburu people's perceptions and knowledge of elephants in the areas surrounding the Samburu and Buffalo Springs National Reserves in Northern Kenya. Ethnographic methods were used to understand these perceptions and demonstrated that strong customs and traditions for conserving wildlife, particularly elephants, exist among the Samburu people. It became evident that these customs are changing given various factors influencing Samburu culture and younger generations. The use of economic incentives is a widely accepted method to foster positive attitudes and behavior towards wildlife. The value of using ethnographic methods to reinforce positive indigenous knowledge about wildlife, however, is underestimated. This case study highlights the significance of using ethnographic methods in community conservation program design. The paper demonstrates that in local contexts where cultural perceptions and traditions towards elephants are largely positive, this is a viable approach for community based wildlife management that is complementary to economic incentives programs. Introduction:Community wildlife conservation programs have been based traditionally on the premise that humans and wildlife have conflicting existences and that monetary incentives can ameliorate these relations or modify behavior

Towards Bridging Worldviews in Biodiversity Conservation: Exploring the Tsonga Concept of Ntumbuloko in South Africa

“…For example, in a study of Tsonga communities in a more densely populated region adjacent to KNP to the south, Hunter et al (2010) found that environmental concern was strongly related to material needs and livelihoods, and this was gendered and varied substantially by village. This transition may be the result of increasing exposure to Christianity, alternative views of nature in educational institutions (Millar, 2004), economic development opportunities or cultural taboos (Kuriyan, 2002), and/or restrictions on resource use imposed by government and TAs, although such causal relationships were beyond the scope of our research.…”

“…For institutions responsible for conservation, detailed knowledge of the people whose lives are affected by conservation policies can be as important as information about the biodiversity to be conserved (Anthony & Bellinger, 2007;Brechin et al, 2002;Veech, 2003). Moreover, it has been noted that in addition to playing a key role in human-environment interactions (Nietschmann, 1992;Smith, 2001), cultural elements of nature protection can be a resource providing insight into development of conservation plans (Kuriyan, 2002;Stevens, 1997) while also reinforcing community identity and, promoting community cohesion and adaptability (Goodland, 1991;Kleymeyer, 1992;Robinson & Redford, 1994). Thus, recognition and understanding of different local cultural systems permits a broader, more appropriate overall policy toward natural resource use (Maffi, 2004).…”

The political ecology of human-elephant relations: comparing local perceptions of elephants around Chyulu Hills and Mount Kasigau in southern Kenya

“…Other studies have maintained that variations in traditional cultural values are most important in shaping local peoples' perceptions of elephants. For example, Kuriyan (2002) conducted ethnographic studies among the Samburu pastoralists of Kenya and found that traditional beliefs about the importance of elephants were behind the community's support for elephant conservation, rather than monetary incentives.…”

Community participation in biodiversity conservation in Nepal.

“…The majority of those affected by wild animals were critical of ACAP policy for not providing any compensation for heir losses. Many studies in and around similar protected areas have also found a positive correlation between problems with wild animals and unfavorable attitude toward protected areas and their policies (Mahanty and Russell 2002, Kuriyan 2002, Heinen 1998, Fiallo and Jacobson 1995, Nepal and Weber 1995.…”

“…Because of their political awareness, education, and experience of decades of conflict with the park authority, they possibly see the park as a local extension of the state authority repressing their social, cultural and economic freedoms (Lane and Chase 1996). As other findings suggest, residents of local communities in and around protected areas usually harbor unfavorable attitudes toward conservation authorities and their polices (Dearden 2002, Mahanty and Russell 2002, Kuriyan 2002, Maikhuri et al 2000, Heinen 1998, Fiallo and Jacobson 1995, Nepal and Weber 1995.…”