Browsing by Author "Baker, L.R."

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Complexities of local cultural protection in conservation: the case of an endangered African primate and forest groves protected by social taboos
(2017) Baker, L.R.; Tanimola, A.A.; Olubode, O.S.
Globally, some species and habitats receive protection through local belief systems (e.g. indigenous religions) and informal institutions (e.g. social norms and taboos). Where such systems represent the only form of protection for threatened species or environments, they may be critical to the survival of those taxa and sites. We evaluated the effectiveness of long-standing social taboos protecting the Endangered Sclater’s monkey Cercopithecus sclateri and forest groves in a community complex in Nigeria. Across its range (southern Nigeria), Sclater’s monkey is effectively protected only through informal institutions. At our study site, we conducted a census of the monkey population; measured the area of sacred groves; and compared our findings with estimates from  and , respectively. We observed a % increase in the monkey population (from  to  individuals) in a core survey area. No groves that we assessed in  had been fully cleared. Although we observed a decline in tree cover for several sacred forests, most groves used regularly by monkeys had changed little. The social taboos related to monkeys and sacred groves remain largely intact; however, other factors threaten the monkey population and remaining forests in this community complex, including the removal of tree patches to accommodate the construction of large residential buildings and the demand for cropland, as well as increased dumping of waste in forested sites. This study highlights the conservation importance and limitations of local cultural protection, as well as the challenges presented when such protection conflicts with community-perceived
Considerations for using occupancy surveys to monitor forest primates: a case study with sclater’s monkey (cercopithecus sclateri)
(2011) Baker, L.R.; Todd, W.A.; Olubode, O.S.; Garshelis, D.L.
Count-based indices and distance sampling are widely used to monitor primate populations. Indices are often confounded by variation in detectability, whereas distance sampling is generally ineffective with species that flee or hide from observers and where it is difficult to accurately measure detection distances. We tested occupancy modeling as a means to monitor Sclater’s monkey (Cercopithecus sclateri), an endemic of Nigeria. We evaluated effects of survey methodology, habitat, and human disturbance on detection probability and site occupancy. Average detectability was high (p = 0.81), but varied substantially between two observers. Occupancy was highest in areas with intermediate levels (20–40%) of farmland and secondary forest, and was unaffected by human disturbance. Sampling plots (4 and 6.25 ha) did not concurrently contain[1 monkey group, were likely closed to monkey movements during the replicate surveys of each plot, and were spatially separated so that it was unlikely the same group was observed in [1 plot. These conditions enabled the conversion of occupancy to group density. Scaled to 6.25 ha, model-weighted occupancy averaged 0.230 (SE 0.103), yielding an estimate of 3.7 groups/km2 (95% CI 1.4–7.7 groups/km2). Because some groups straddled plot boundaries, we assumed that half of these groups were inside the plots, resulting in an adjusted estimate of 3.1 groups/km2. Our results illustrate that occupancy can be suitable for monitoring vigilant forest primates where detection distances are difficult to measure. However, special attention is required to choose spatial and temporal scales that accommodate the method’s closure and independent-detection assumptions.
Correlates with the distribution and abundance of endangered sclater’s monkeys (Cercopithecus sclateri) in Southern Nigeria
(Blackwell Publishing Ltd, Afr. J. Ecol., 2007) Baker, L.R.; Olubode, O.S.
A distribution survey of the endangered Sclater’s monkey (Cercopithecus sclateri) was conducted over a wide area in southern Nigeria using forest surveys and hunter interviews. Sclater’s monkey, Nigeria’s only endemic primate species, is restricted to a land area of about 28,500 km2 in the densely human-populated, oil-producing region of southern Nigeria. Results indicate that this species is not as rare as previously thought; we confirmed its presence in 27 formerly unknown sites. Based on encounter-rate and distribution data, Sclater’s monkey is one of the two most abundant diurnal primate taxa across its range. However, the species primarily occupies isolated and degraded forest fragments. Although hunting is widespread, selective hunting of larger-bodied primate taxa offers some respite for the smaller Sclater’s monkey. We encountered this species more frequently in forests with relatively high hunting pressure, possibly indicating competitive release in the heavily hunted forests of southern Nigeria. Long-term persistence of Sclater’s monkey, which has no official protection throughout its range, depends on the willingness of hunters to target smaller-bodied wildlife (effortprofit trade-off), local bushmeat demand and protection of key forest fragments and the few larger forests in the region.
Distribution and abundance of sacred monkeys in igboland, Southern Nigeria
(Wilcy-Liss, Inc., 2009) Baker, L.R.; Tanimola, A.A.; Olubode, O.S.; Garshelis, D.L.
Although primates are hunted on a global scale, some species are protected against harassment and killing by taboos or religious doctrines. Sites where the killing of sacred monkeys or the destruction of sacred groves is forbidden may be integral to the conservation of certain species. In 2004, as part of a distribution survey of Sclater’s guenon (Cercopithecus sclateri) in southern Nigeria, we investigated reports f sacred monkeys in the Igbo-speaking region of Nigeria. We confirmed nine new sites where primates are protected as sacred: four with tantalus monkeys (Ch'lorocebus tantalus) and five with mona monkeys (Cercopithecus mona). During 2004-2006, we visited two communities (Akpugoeze and Lagwa > previously known to harbor sacred populations of Ce. sclateri to estimate population abundance and trends. We directly counted all groups and compared our estimates with previous counts when available. We also estimated the size of sacred groves and compared these with grove sizes reported in the literature. The mean size of the sacred groves in Akpugoeze (2.06 ha, n = 10) was similar to others in Africa south of the Sahel, but larger than the average grove in Lagwa (0.49 ha, n = 15). We estimated a total population of 124 Sclater’s monkeys in 15 groups in Lagwa and 193 monkeys in 20 groups in Akpugoeze. The Akpugoeze population was relatively stable over two decades, although the proportion of infants declined, and the number of groups increased. As Sclater’s monkey does not occur in any official protected areas, sacred populations are important to the species’ long-term conservation. Despite the monkeys’ destruction of human crops, most local people still adhere to the custom of not killing monkeys. These sites represent ideal locations in which to study the ecology of Sclater’s monkey and human-wildlife interactions.
Role of local culture, religion, and human attitudesn in the conservation of sacred populations of a threatened ‘pest’ species
(2014) Baker, L.R.; Olubode, O.S.; Tanimola, A.A.; Garshelis, D.L.
Indigenous belief systems and informal institutions that result in the conservation of wild species or sites exemplify biocultural conservation. The erosion of cultural beliefs and practices can have adverse, often severe, consequences for biodiversity. We explored the relationships among informal institutions, religion, and human attitudes toward sacred populations of a threatened, endemic species, Sclater’s monkey (Cercopithecus sclateri), in two communities in southeastern Nigeria. Due to habitat loss and hunting pressure across the species’ range, monkeys in these two sites live alongside people, raid farms and gardens, and are commonly viewed as pests. Using structured (n = 410) and semi-structured (n = 21) interviews, we examined factors influencing residents’ views of the monkeys, mechanisms affecting adherence to social taboos against harming monkeys, and implications for conservation. Our analyses revealed that most residents, particularly those from one community, women, and farmers, held negative opinions of the monkeys. Crop and garden raiding by monkeys had the most adverse effect on people’s attitudes. Although the adoption of Christianity weakened residents’ views regarding the no-killing taboos, continued adherence to the taboos was particularly influenced by supernatural retribution in one site and community disapproval in the other. Only one community widely conferred symbolic importance on the monkeys. Such site differences illustrate the value of local cultural understanding in conservation. Pre-intervention studies of this nature allow for the development of locally and culturally sensitive conservation programs, as well as better-informed assessments of what interventions are most likely to be effective.
Role of local culture, religion, and human attitudesn in the conservation of sacred populations of a threatened ‘pest’ species
(2014) Baker, L.R.; Olubode, O.S.; Tanimola, A.A.; Garshelis, D.L.
Indigenous belief systems and informal institutions that result in the conservation of wild species or sites exemplify biocultural conservation. The erosion of cultural beliefs and practices can have adverse, often severe, consequences for biodiversity. We explored the relationships among informal institutions, religion, and human attitudes toward sacred populations of a threatened, endemic species, Sclater’s monkey (Cercopithecus sclateri), in two communities in southeastern Nigeria. Due to habitat loss and hunting pressure across the species’ range, monkeys in these two sites live alongside people, raid farms and gardens, and are commonly viewed as pests. Using structured (n = 410) and semi-structured (n = 21) interviews, we examined factors influencing residents’ views of the monkeys, mechanisms affecting adherence to social taboos against harming monkeys, and implications for conservation. Our analyses revealed that most residents, particularly those from one community, women, and farmers, held negative opinions of the monkeys. Crop and garden raiding by monkeys had the most adverse effect on people’s attitudes. Although the adoption of Christianity weakened residents’ views regarding the no-killing taboos, continued adherence to the taboos was particularly influenced by supernatural retribution in one site and community disapproval in the other. Only one community widely conferred symbolic importance on the monkeys. Such site differences illustrate the value of local cultural understanding in conservation. Pre-intervention studies of this nature allow for the development of locally and culturally sensitive conservation programs, as well as better-informed assessments of what interventions are most likely to be effective.
Role of local culture, religion, and human attitudesn in the conservation of sacred populations of a threatened ‘pest’ species
(2014) Baker, L.R.; Olubode, O.S.; Tanimola, A.A.; Garshelis, D.L.
Indigenous belief systems and informal institutions that result in the conservation of wild species or sites exemplify biocultural conservation. The erosion of cultural beliefs and practices can have adverse, often severe, consequences for biodiversity. We explored the relationships among informal institutions, religion, and human attitudes toward sacred populations of a threatened, endemic species, Sclater’s monkey (Cercopithecus sclateri), in two communities in southeastern Nigeria. Due to habitat loss and hunting pressure across the species’ range, monkeys in these two sites live alongside people, raid farms and gardens, and are commonly viewed as pests. Using structured (n = 410) and semi-structured (n = 21) interviews, we examined factors influencing residents’ views of the monkeys, mechanisms affecting adherence to social taboos against harming monkeys, and implications for conservation. Our analyses revealed that most residents, particularly those from one community, women, and farmers, held negative opinions of the monkeys. Crop and garden raiding by monkeys had the most adverse effect on people’s attitudes. Although the adoption of Christianity weakened residents’ views regarding the no-killing taboos, continued adherence to the taboos was particularly influenced by supernatural retribution in one site and community disapproval in the other. Only one community widely conferred symbolic importance on the monkeys. Such site differences illustrate the value of local cultural understanding in conservation. Pre-intervention studies of this nature allow for the development of locally and culturally sensitive conservation programs, as well as better-informed assessments of what interventions are most likely to be effective.
Role of local culture, religion, and human attitudesn in the conservation of sacred populations of a threatened ‘pest’ species
(2014) Baker, L.R.; Olubode, O.S.; Tanimola, A.A.; Garshelis, D.L.
Indigenous belief systems and informal institutions that result in the conservation of wild species or sites exemplify biocultural conservation. The erosion of cultural beliefs and practices can have adverse, often severe, consequences for biodiversity. We explored the relationships among informal institutions, religion, and human attitudes toward sacred populations of a threatened, endemic species, Sclater’s monkey (Cercopithecus sclateri), in two communities in southeastern Nigeria. Due to habitat loss and hunting pressure across the species’ range, monkeys in these two sites live alongside people, raid farms and gardens, and are commonly viewed as pests. Using structured (n = 410) and semi-structured (n = 21) interviews, we examined factors influencing residents’ views of the monkeys, mechanisms affecting adherence to social taboos against harming monkeys, and implications for conservation. Our analyses revealed that most residents, particularly those from one community, women, and farmers, held negative opinions of the monkeys. Crop and garden raiding by monkeys had the most adverse effect on people’s attitudes. Although the adoption of Christianity weakened residents’ views regarding the no-killing taboos, continued adherence to the taboos was particularly influenced by supernatural retribution in one site and community disapproval in the other. Only one community widely conferred symbolic importance on the monkeys. Such site differences illustrate the value of local cultural understanding in conservation. Pre-intervention studies of this nature allow for the development of locally and culturally sensitive conservation programs, as well as better-informed assessments of what interventions are most likely to be effective.
Sacred populations of cercopithecus sclateri: analysis of apparent population increases from census counts
(Wiley Periodicals, Inc., 2013) Baker, L.R.; Tanimola ,A.A.; Olubode, O.S.
The development of effective conservation and management actions for populations of wild species generally requires monitoring programs that provide reliable estimates of population size over time. Primate researchers have to date given more attention to evaluating techniques for monitoring primates in natural habitats compared to populations that occur in villages or urban areas. We conducted censuses to estimate the abundance and density of two sacred, village‐dwelling populations (Lagwa and Akpugoeze) of Sclater’s monkey (Cercopithecus sclateri), a threatened species endemic to southeastern Nigeria, and compared these data to previous census results. We recorded population increases in both sites: a 66% increase over 41/2 years in Lagwa (from 124 to 206 individuals) at an annual rate of 10.2%, and a 29% increase over 4 years in Akpugoeze (from 193 to 249 individuals) at an annual rate of 5.7%. Mean group size also increased in both sites. Density in Lagwa was 24.2 individuals/km2, and density in a core survey area of Akpugoeze was 36–38 individuals/km2. Our results may have been affected by monkey ranging and grouping patterns and improved detectability due to our revised census technique, which included secondary observers. With further work on methodology for censusing populations that occur in human‐settled environments, techniques can be refined and customized to individual sites for more accurate estimates. Our investigation of Sclater’s monkey in Lagwa and Akpugoeze, two sites critical for conservation of the species, indicated that both of these populations have increased, and neither faces immediate risk of extirpation. Such population growth, while encouraging, will likely exacerbate human–monkey conflict and thus should be understood in terms of potential socioeconomic impacts.