Human–wildlife conflict has been the focus of much research, and incidents of damage caused by wildlife to communities, as well as damage inflicted on wildlife by people, have been studied extensively to determine causes, conditions, impacts and mitigation strategies. However, few studies have explored the coping strategies employed by communities to deal with these stressful events. Understanding coping is important, as effective coping builds tolerance towards wildlife, whereas poor coping erodes tolerance and thus jeopardizes conservation. Interviews conducted with people who had experienced damage caused by wild elephants Elephas maximus in eight villages of Assam, in north-east India, found that the stress experienced by the communities as a result of the damage was eased by their religious beliefs associated with elephants, and their feelings of empathy towards these animals. Belief in the elephant as God and as avenger of wrong-doing further strengthened people's coping capacity. These findings have positive implications for elephant conservation, showing that people's tolerance towards marauding elephants can be based on religious beliefs rather than compensation for losses.

Information on density and abundance of globally threatened species such as tigers Panthera tigris is essential for effective conservation as well as to evaluate the success of conservation programmes. We monitored tigers in Parsa Widlife Reserve, Nepal, using camera traps, in 2013, 2014 and 2016. Once believed to be a sink for tigers from adjacent Chitwan National Park, Parsa now provides a new hope for tigers. Spatially explicit capture–recapture analysis over 3 survey years revealed an increase in tiger density from 0.78 to 1.38 individuals per 100 km2 from 2013 to 2016. The tiger abundance was estimated to be seven (6–13), 11 (10–16) and 17 (17–20) in 2013, 2014 and 2016, respectively. Resettlement of communities from the core area, reduced anthropogenic pressure, and improved security have made Parsa Wildlife Reserve a suitable habitat for tigers. Tiger abundance increased considerably within a 5 km radius of the evacuated village sites, from two in 2013 to eight in 2014 and 10 in 2016. Population turnover has remained moderate (< 30% per year), with persistence of individuals in multiple years. Dispersing tigers from Chitwan's source population accounted for a large portion (c. 40%) of the tigers detected in Parsa. Conservation efforts along with annual monitoring should be continued in Parsa to sustain the increase and monitor the persistence of tigers. The Chitwan–Parsa complex should be managed as a single ecological unit for conserving the Endangered tiger and other wide-ranging species.

The natural environment underpins human well-being in diverse and complex ways, providing both material and non-material benefits. Effective conservation requires context-specific understandings of human interactions with, and conceptions of, nature. A focus on how cultural values and norms frame relationships with the natural world can enhance conservation efforts, and can prevent conservation actions undermining local culture and values, providing opportunities to reinforce them instead. Conservation, including the conceptualization and management of protected areas, has the potential to support or undermine these culture–nature relationships. A cultural values approach seeks to identify, understand and integrate considerations of cultural values into the design and implementation of conservation initiatives. Such approaches can realize diverse benefits, including maintaining and enhancing local culture (as a contribution to human well-being), deepening links between communities and conservation activities; facilitating parallel conservation of nature and culture; promoting non-material as well as material natural values; and allowing specific cultural values to inform and drive conservation efforts. Cultural values approaches thus help to enhance the equity, efficacy and acceptability of conservation practice. Fauna & Flora International has implicitly and explicitly acknowledged cultural values within project design and delivery for over 20 years. In 2011 a Cultural Values Programme was established to enhance the role of cultural values of species, places and practices, and of individual and group identities, within conservation. Here we describe our evolving approach to integrating cultural values into conservation practice, provide key lessons learnt, based on specific case studies, and relate these to wider conservation policy and practice.

Reliable information on wildlife populations and the threats they face is crucial for assessing the performance of conservation strategies. As part of its efforts to improve the effectiveness of Bukit Barisan Selatan National Park in Sumatra, Indonesia, and aid the recovery of flagship species, the Park's management authority designated a 1,000 km2 forest block an Intensive Protection Zone. To set a baseline from which to evaluate the performance of this zone, we investigated the density of tigers Panthera tigris sumatrae, and spatio-temporal interactions between tigers, their principle prey and threats. The estimated density of tigers was 2.8 per 100 km2, whereas in 2002 camera-trapping failed to record any tigers in the Intensive Protection Zone. We found the study area contained a rich prey base, with muntjac deer Muntiacus muntjak, macaques Macaca nemestrina and wild pigs Sus scrofa occupying 85–98% of the area, and sambar Rusa unicolor 61%. Despite these promising findings we also recorded a relatively high number of people entering the Park illegally, with 77 incidents over 6 months, of which 20% involved armed poachers. The poachers operated mainly at night and were concentrated in two locations. Law enforcement patrol teams were active during the day, and therefore had little overlap with the poachers. Prioritizing these at-risk areas for increased protection by rangers would further secure the Intensive Protection Zone, and expanding ranger activity across the Park would support efforts to remove the Park from UNESCO's List of World Heritage In Danger.

There is a broad set of human beliefs, attitudes and behaviours around the issue of magical animals, referring to both mythical animals not recognized by science and extant animals that are recognized by science but have magical properties. This is a broad issue ranging from spiritual beliefs around mythical animals living in Malagasy forests, to cultural heritage associated with the Loch Ness Monster in Scotland. Beliefs and behaviours around magical animals can have positive and negative impacts on biodiversity conservation goals. Yet, so far, the discipline of conservation biology has not adequately considered magical animals, neglecting to account for the broader knowledge from outside the natural sciences on this issue, and taking a narrow, utilitarian approach to how magical animals should be managed, without necessarily considering the broader impacts on conservation goals or ethics. Here we explore how magical animals can influence conservation goals, how conservation biology and practice has thought about magical animals, and some of the limitations of current approaches, particularly the failure to consider magical animals as part of wider systems of belief and culture. We argue that magical animals and their implications for conservation merit wider consideration.

As part of a landscape-scale programme for conserving tigers Panthera tigris the Khata corridor was established between Bardia National Park in Nepal and Katarniaghat Wildlife Sanctuary in India in early 2000. We examined its functionality by comparing the status of tigers and prey in the corridor and in the adjacent National Park, using camera trapping, transect sampling and diet analysis of scats. Tiger movement was inferred from the photographs, and tiger–human conflict was assessed by means of questionnaires and interviews. The corridor harboured transient individuals as well as resident, breeding tigers. Tigers with core areas in the corridor were also recorded in the two protected areas, and vice versa. Wild prey was 3–4 times more abundant in the area of the National Park bordering the corridor than in the corridor itself, and domestic livestock constituted 12–15% of the tigers’ food in the corridor. Livestock losses and human fatalities or injuries were relatively low compared to within the buffer zones of the National Parks. Despite such problems and restrictions on grazing and extraction of natural resources, local residents were generally positive towards tigers and the corridor. The successful establishment of the corridor and the positive attitudes of local people were attributable to community development programmes initiated to compensate for the imposed restrictions, financed by the government and national and international organizations. By linking Bardia National Park and Katarniaghat Wildlife Sanctuary via the Khata corridor, a protected tiger landscape of c. 3,000 km2 was established in west-central Nepal and northern India.

We investigated the range of people involved in killing tigers Panthera tigris in the Bangladesh Sundarbans, their motives and methods, and their links to the commercial trade. Using snowball sampling we conducted 141 qualitative interviews with local people. We identified five categories (village residents, poachers, shikaris, trappers and pirates), each with different motives, methods and networks. Village residents kill tigers predominantly for safety, whereas others kill in the forest professionally or opportunistically. Poachers kill tigers for money, but for others the motives are more complex. The motives of local hunters are multifaceted, encompassing excitement, profit, and esteem and status arising from providing tiger parts for local medicine. Pirates kill tigers for profit and safety but also as a protection service to the community. The emerging international trade in tiger bones, introduced to the area by non-local Bangladeshi traders, provides opportunities to sell tiger parts in the commercial trade and is a motive for tiger killing across all groups.

The exploitation of natural resources by people generally has detrimental effects on nature but in some cases anthropogenic activities can result in changes to the natural environment that produce new habitats and increase biodiversity. Understanding and supporting such cultural aspects of land use is an important part of effective conservation strategies. The UK has a range of cultural landscapes that contribute to the landscape matrix and are often important for biodiversity. However, little research has been conducted on the relationship between various types of cultural landscapes or their effects on biodiversity. We examined the interaction between semi-natural sacred sites and lowland heathland in Cornwall, and the contribution these sites make to the overall biodiversity within the habitat. We found that semi-natural sacred sites had significantly higher levels of biodiversity compared to surrounding heathland; the existence and use of the sites created new and important habitats for rare and threatened heathland species; and the spiritual and cultural use of the sites aids the management of heathland. Promoting the use of semi-natural sacred sites could therefore contribute to biodiversity conservation. Furthermore, the cultural and spiritual importance of such sites potentially increases the availability of volunteer resources for their management. We highlight the importance of an integrated management approach for achieving effective biodiversity conservation in areas containing multiple types of cultural landscapes.