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RESEARCH PRODUCT

Are sacred caves still safe havens for the endemic bats of Madagascar?

Santatra F. M. AndriamitandrinaLaura TorrentEric Marcel TembaZo Emmanuel AndriatafikaDaniel BurgasAdrià López-baucellsAdrià López-baucellsRicardo RochaRicardo RochaÁLvaro Fernández-llamazaresMar Cabeza

subject

0106 biological sciencesmedia_common.quotation_subjectCONSERVATIONbatsspiritual valueshabitaattiConsumption (sociology)010603 evolutionary biology01 natural sciencesarvot (käsitykset)CavekulttuuriMANAGEMENTMadagascarfadyWildlife managementlepakotarvotEcology Evolution Behavior and Systematicssacred natural sitesNature and Landscape Conservationmedia_commonMadagaskarSITESgeography.geographical_feature_categorypyhät paikatNational parkluolatTsimanampetsotsa National Park15. Life on landculture010601 ecologyIncentiveGeographyLegal protectioncustomstabut1181 Ecology evolutionary biologyGuanota1181Ethnologykulttuurin muutosuskonnollinen perinneDiversity (politics)

description

AbstractDespite conservation discourses in Madagascar increasingly emphasizing the role of customary institutions for wildlife management, we know relatively little about their effectiveness. Here, we used semi-structured interviews with 54 adults in eight villages to investigate whether sacred caves and taboos offer conservation benefits for cave-dwelling bats in and around Tsimanampetsotsa National Park, south-west Madagascar. Although some caves were described as sites of spiritual significance for the local communities, most interviewees (c. 76%) did not recognize their present-day sacred status. Similarly, only 22% of the interviewees recognized taboos inhibiting bat hunting and consumption. Legal protection of bats and caves through protected areas was often more widely acknowledged than customary regulations, although up to 30% of the interviewees reported consumption of bats within their communities. Guano extraction was often tolerated in sacred caves in exchange for economic compensation. This may benefit bat conservation by creating incentives for bat protection, although extraction is often performed through destructive and exploitative practices with little benefit for local communities. In view of these results our study questions the extent to which sacred sites, taboos and protected areas offer protection for bats in Madagascar. These results support previous studies documenting the erosion of customary institutions in Madagascar, including the loss of the spiritual values underpinning sacred sites. Given that many Malagasy bats are cave-dwelling species and that most depend on the customary protection of these sites, it is important to obtain a better understanding of the complex interactions between spiritual practices, taboos and protected areas in sustaining bat diversity.

http://urn.fi/URN:NBN:fi:jyu-201804102000