Overcoming racism in the twin spheres of conservation science and practice

Public perceptions of trophy hunting are pragmatic, not dogmatic

Fierce international debates rage over whether trophy hunting is socially acceptable, especially when people from the Global North hunt well-known animals in sub-Saharan Africa. We used an online vignette experiment to investigate public perceptions of the acceptability of trophy hunting in sub-Saharan Africa among people who live in urban areas of the USA, UK and South Africa. Acceptability depended on specific attributes of different hunts as well as participants' characteristics. Zebra hunts were more acceptable than elephant hunts, hunts that would provide meat to local people were more acceptable than hunts in which meat would be left for wildlife, and hunts in which revenues would support wildlife conservation were more acceptable than hunts in which revenues would support either economic development or hunting enterprises. Acceptability was generally lower among participants from the UK and those who more strongly identified as an animal protectionist, but higher among participants with more formal education, who more strongly identified as a hunter, or who would more strongly prioritize people over wild animals. Overall, acceptability was higher when hunts would produce tangible benefits for local people, suggesting that members of three urban publics adopt more pragmatic positions than are typically evident in polarized international debates.

Recognizing reflexivity among conservation practitioners

When deciding how to conserve biodiversity, practitioners navigate diverse missions, sometimes conflicting approaches, and uncertain trade-offs. These choices are based not only on evidence, funders' priorities, stakeholders' interests, and policies, but also on practitioners' personal experiences, backgrounds, and values. Calls for greater reflexivity-an individual or group's ability to examine themselves in relation to their actions and interactions with others-have appeared in the conservation science literature. But what role does reflexivity play in conservation practice? We explored how self-reflection can shape how individuals and groups conserve nature. To provide examples of reflexivity in conservation practice, we conducted a year-long series of workshop discussions and online exchanges. During these, we examined cases from the peer-reviewed and gray literature, our own experiences, and conversations with 10 experts. Reflexivity among practitioners spanned individual and collective levels and informal and formal settings. Reflexivity also encompassed diverse themes, including practitioners' values, emotional struggles, social identities, training, cultural backgrounds, and experiences of success and failure. Reflexive processes also have limitations, dangers, and costs. Informal and institutionalized reflexivity requires allocation of limited time and resources, can be hard to put into practice, and alone cannot solve conservation challenges. Yet, when intentionally undertaken, reflexive processes might be integrated into adaptive management cycles at multiple points, helping conservation practitioners better reach their goals. Reflexivity could also play a more transformative role in conservation by motivating practitioners to reevaluate their goals and methods entirely. Reflexivity might help the conservation movement imagine and thus work toward a better world for wildlife, people, and the conservation sector itself.

The rights way forward: reconciling the right to food with biodiversity conservation

The current paradigm of biodiversity conservation, with its continued focus on the notion of pristine nature, has resulted in the separation of humans and nature at the expense of both biological and cultural–linguistic diversity. The continued annexation of land for the cause of conservation has resulted in the curtailment of both rights and access to local and diverse food sources for many rural communities. Indigenous Peoples and local communities are fundamental to conserving biodiversity through sustainable use of nature despite repeated attempts to dispossess them from their lands, cultures and knowledge. It has been this traditional and land-based knowledge that has contributed to the conservation of biodiversity whilst also supporting healthy, diverse and nutritious diets. If we are to achieve a more just and sustainable future, we need to continue to centre conservation initiatives around rights, access and equity whilst respecting a plurality of perspectives, worldviews and knowledge systems. Here we review alternative approaches that help reconcile the right to food with biodiversity conservation, such as biocultural rights, rights-based approaches and integrated land management schemes, with the aim of identifying optimal ways forward for conservation that break away from the dichotomous view that pits people against nature and instead embrace the importance of this symbiotic relationship.

Ten years of coverage of trophy hunting in UK newspapers

Hunting is an increasingly contentious topic. Trophy hunting, whereby people hunt individual animals with desirable characteristics in order to keep body parts (e.g. horns, heads, hides, antlers) as mementos, is especially contested. Political pressure, often in the form of trophy import bans, is being applied in multiple nations, and campaigns to ban trophy hunting, or trophy imports, attract considerable media attention. However, trophy hunting often has conservation value, acting to protect habitat and provide income for local communities. Assuming that media coverage can influence public and political opinion, negative or simplistic media coverage of trophy hunting has the potential to cause adverse outcomes for conservation and local communities. Here, we analyse coverage of trophy hunting from July 2010 - June 2020 (five years before and five years after the death of Cecil the Lion) in the most popular UK media outlets (624 articles in total), assessing the overall sentiment of each article, and the species and countries covered. Ninety percent of all coverage occurred after the death of Cecil the lion, marking this event as a watershed moment in UK mainstream media depiction of trophy hunting. The overall sentiment of articles was largely against trophy hunting (63.1%), and this was more pronounced in tabloids (84.2%) than broadsheets (42.2%). Pro-trophy hunting articles were very uncommon overall (3.5%). Articles that described the complexity of trophy hunting decreased following Cecil and were most common in pre-Cecil broadsheets (35.7%, dropping to 30.6%) and rarest in post-Cecil tabloids (3.1%). Articles focussed mainly on charismatic but rarely hunted species including lion, elephant and rhino, with commonly hunted species (such as impala or Cape buffalo) only rarely being mentioned. When countries were mentioned, southern African nations predominated, with four nations (Zimbabwe, South Africa, Namibia and Botswana) being named in 68% of qualifying articles. We conclude that simplistic media depiction of trophy hunting has the potential to cause negative outcomes for conservation through its impact on public perception and political opinion.

Contemporary Cultural Trade of Lion Body Parts

Trade in lion parts associated with cultural and traditional use is poorly understood. Here we sought to better understand the role and use of lion body parts in the commercial traditional medicine (muthi) trade of South Africa. In 2019 we conducted a semi-structured questionnaire survey of muthi traders (n = 10) and traditional healers (n = 20) which explored the significance and symbolism of lions, traded parts and preferences, sources and supply of lion parts, and perceived sustainability of lion derivatives in the South African muthi trade. Our results suggest a cultural importance of lion associated with the umndawu ancestral spirit in particular, as well as in the training and practice of cultural-spiritual healers. Lion paws and parts thereof were most frequently reported as sold by traders and demanded by healers, correlating with recent trends in body-part removals from lion mortalities. Respondents indicated that lion parts were obtained from a variety of sources including wild lion populations in neighbouring countries and captive-breeding farms. Our findings are discussed relative to current concerns in lion conservation and highlight a need for further understanding of the traditional medicine complex, the influence that ancestral spirits have on lion body-part trade, and increased engagement with traditional medicine stakeholders.