Integrate religion/local taboos into conservation education
Overall effectiveness category No evidence found (no assessment)
Number of studies: 0
Background information and definitions
Several studies have demonstrated the positive influence that taboos may have on primate populations (Colding & Folke 2001, Jones et al. 2008, Jimoh et al. 2012). Religion may also contribute to the protection of particular primate species. For example, Muslims do not generally consume chimpanzee Pan troglodytes/primate meat (East et al. 2005, Costa 2010). This, however, does not necessarily imply that Muslims do not kill primates for example to sell the meat to those who eat it, or to control crop-raiding (Brugiere & Magassouba 2009). This intervention integrates religion/local taboos into conservation education programmes to re-enforce/strengthen local taboos against the killing and consumption of primates.
Brugiere D. & Magassouba B. (2009) Pattern and sustainability of the bushmeat trade in the Haut Niger National Park, Republic of Guinea. African Journal of Ecology, 44, 630–639.
Colding, J. & Folke C. (2001) Social taboos: ‘‘invisible’’ systems of local resource management and biological conservation. Ecological Applications, 11, 584–600.
Costa S.G. (2010) Social perceptions of nonhumans in Tombali (Guinea-Bissau, West Africa): a contribution to Chimpanzee (Pan troglodytes verus) conservation. PhD thesis. University of Stirling.
East T., Kümpel N.F., Milner-Gulland E.J. & Rowcliffe J.M. (2005) Determinants of urban bushmeat consumption in Río Muni, Equatorial Guinea. Biological Conservation, 126, 206–215.
Jimoh S.O., Ikyaagba E.T., Alarape A.A., Obioha E.E. & Adeyemi A.A. (2012) The role of traditional laws and taboos in wildlife conservation in the Oban Hill Sector of Cross River national park (CRNP), Nigeria. Journal of Human Ecology, 39, 209–219.
Jones J.P.G., Andriamarovololona M.A., & Hockey N.J. (2008) The importance of taboos and social norms to conservation in Madagascar. Conservation Biology, 22, 976–986.