Primates, Provisioning and Plants: Impacts of Human Cultural Behaviours on Primate Ecological Functions

Human provisioning of wildlife with food is a widespread global practice that occurs in multiple socio-cultural circumstances. Provisioning may indirectly alter ecosystem functioning through changes in the eco-ethology of animals, but few studies have quantified this aspect. Provisioning of primates by humans is known to impact their activity budgets, diets and ranging patterns. Primates are also keystone species in tropical forests through their role as seed dispersers; yet there is no information on how provisioning might affect primate ecological functions. The rhesus macaque is a major human-commensal species but is also an important seed disperser in the wild. In this study, we investigated the potential impacts of provisioning on the role of rhesus macaques as seed dispersers in the Buxa Tiger Reserve, India. We studied a troop of macaques which were provisioned for a part of the year and were dependent on natural resources for the rest. We observed feeding behaviour, seed handling techniques and ranging patterns of the macaques and monitored availability of wild fruits. Irrespective of fruit availability, frugivory and seed dispersal activities decreased when the macaques were provisioned. Provisioned macaques also had shortened daily ranges implying shorter dispersal distances. Finally, during provisioning periods, seeds were deposited on tarmac roads that were unconducive for germination. Provisioning promotes human-primate conflict, as commensal primates are often involved in aggressive encounters with humans over resources, leading to negative consequences for both parties involved. Preventing or curbing provisioning is not an easy task as feeding wild animals is a socio-cultural tradition across much of South and South-East Asia, including India. We recommend the initiation of literacy programmes that educate lay citizens about the ill-effects of provisioning and strongly caution them against the practice.

Socio-cultural protection of endemic trees in humanised landscape

Culturally protected forest patches or sacred groves have been the integral part of many traditional societies. This age old tradition is a classic instance of community driven nature conservation sheltering native biodiversity and supporting various ecosystem functions particularly hydrology. The current work in Central Western Ghats of Karnataka, India, highlights that even small sacred groves amidst humanised landscapes serve as tiny islands of biodiversity, especially of rare and endemic species. Temporal analysis of landuse dynamics reveals the changing pattern of the studied landscape. There is fast reduction of forest cover (15.14-11.02 %) in last 20 years to meet up the demand of agricultural land and plantation programs. A thorough survey and assessment of woody endemic species distribution in the 25 km(2) study area documented presence of 19 endemic species. The distribution of these species is highly skewed towards the culturally protected patches in comparison to other land use elements. It is found that, among the 19 woody endemic species, those with greater ecological amplitude are widely distributed in the studied landscape in groves as well as other land use forms whereas, natural population of the sensitive endemics are very much restricted in the sacred grove fragments. The recent degradation in the sacred grove system is perhaps, due to weakening of traditional belief systems and associated laxity in grove protection leading to biotic disturbances. Revitalisation of traditional practices related to conservation of sacred groves can go a long way in strengthening natural ecological systems of fragile humid tropical landscape.

Practising Western Science Outside the West: Personal Observations on the Indian Scene

Modern science, which was an indigenous product of Western culture, is now being practised in many non-Western countries. This paper discusses the peculiar social, cultural and intellectual problems which scientists of these non-Western countries face in adopting Western science in their situations, with special reference to India. It is pointed out that, in addition to money and communication, it is necessary to have a proper psychological gestalt to practise science satisfactorily. The author analyzes his experience as a physics student in India and in the United States to clarify the nature of this psychological gestalt, and to explain what makes it difficult for non-Western scientists to acquire it.