I Have a Safari Park

When I came to Qu Nan's house, it was already afternoon.

When they came to Qunan's house, Fang Ye and the others greeted the hostess and several of Qunan's children "Tashi Delek".

Little girls and little boys, their faces are a little dark from the sun, wearing ethnic jewelry, and simple clothes.

The blue carp took out a few packets of candy chocolates prepared earlier, and smiled with the children: "Hello, this is a gift for you!"

The child was a little shy and didn't take it.

Qu Nan looked at the gift and said something to the children before they accepted it and thanked them constantly.

The industrious hostess warmly brought butter tea and some food. She didn't speak Chinese, and she just kept gesturing for them to drink tea and eat.

Fang Ye tried it, and felt that the butter tea tasted good, with a mellow milky fragrance and a salty fragrance.

Dorjee said with a smile: "It's good to drink this, it can relieve altitude sickness and prevent chapped lips!"

"Well, then drink more."

Generally, the best time to observe most beasts is when it is just dawn in the morning, and when it is getting dark at night, animals are relatively active during this time.

You can go out to look for snow leopards before dark, but Fang Ye is not so anxious.

It is also good to stay in the house and chat with the Tibetans, learn about the work Mr. Lu and the others do here, and see how the locals get along with the snow leopards.

Seeing that Fangye was interested in learning about it, Qu Nan also explained the local legends he knew, as well as some community-related matters about animal protection, and Duoji helped translate them for the two.

Qu Nan said: "Snow leopard, it is the mount of the Dakini warriors!"

Dorje helped explain that in Tibetan Buddhism, Dakinis is a kind of Dharma protector. Women are called Dakinis and men are called Dakinis warriors.

Fang Ye listened to them, his understanding gradually deepened, and he nodded frequently.

Here, there is a culture of mountains and sacred lakes.

Before the Tubo Dynasty, the worship of mountain gods was a common belief in the snow area. Each tribe had its own specific sacred mountain, and the gods who lived on this mountain were worshipped as the "protector gods" of the tribe.

This belief culture has been carried on for a long time. Tibetans believe that the sacred mountain has joys, sorrows, sorrows and joys like human beings.

Therefore, the Tibetans living here have more respect for nature.

Qu Nan said that a harmonious relationship is beneficial to human beings and animals, and both humans and insects and beasts have equal rights to survive.

In this culture of equal care for all living beings, the attitude towards wild animals is naturally better.

For them, a snow leopard, like the mount of a mountain god, walks on the ridgeline and is very respectful.

When the researchers came to investigate the snow leopard, they asked the villagers for help.

At that time, the mining here was very powerful, and the mining was on the sacred mountain and holy lake of the local people.

So the people are very happy, because if they want to protect, they have the right to manage them, including poachers or some people who come to mine. Protecting the sacred mountain and the surrounding area is a virtue, and it has won the praise of many herdsmen in the village. support.

Fang Ye heard some sighs!

When the giant pandas were protected, they kept publicizing the surrounding villagers. People kept asking why they should protect pandas and what is the relationship between protecting pandas and themselves.

But in the snow area, Tibetans do not think that protecting animals and protecting wild animals is a special thing, but a natural thing.

After the establishment of Sanjiangyuan National Park, the mechanism of people's protection has also been adopted, which has become an innovation here.

Every household living in the national park hires a monitor with a monthly salary of 1,800 yuan to do snow leopard monitoring projects, arrange some infrared cameras, collect data, and conduct anti-poaching patrols.

Because the villagers have a better understanding of the distribution of local wild animals and the terrain of mountain roads, in another high-altitude area, locals are used to living here, and researchers will experience various discomforts when they climb mountains and mountains.

Among them, there is also the consideration of poverty alleviation, which can be said to serve multiple purposes.

As a monitor, Qu Nan's main task is to arrange cameras in places where snow leopards and various wild animals haunt. He checks 3 to 5 times a month, mainly to see if the cameras are broken, whether there is electricity, and whether the memory card is full. During the inspection process, there will also be a mountain patrol, and garbage will be removed by the way.

Of course, human-animal conflicts have always existed.

In some villages, snow leopards can hunt more than 200 cattle a year.

It's just that this kind of sacred mountain and lake, and the culture of respecting animals played a very important role in the process of conflict.

The tolerance of the masses is much higher, so that the snow leopard can have a good population on the plateau.

Naturally, Shanshui and the others came here. After doing research and research, they also tried to find a way to resolve this conflict between humans and animals.

In fact, the issue of human-animal conflict, in the final analysis, reflects the conflict between people and the differences between different groups of people in their treatment of wild animals.

Because scientific researchers like them, people who love wild animals in the outside world, hope that snow leopards can survive here, but they don't pay anything, and the local people really pay.

Whether the people are willing to protect or not, it is not fair for the locals to bear the price.

So at the beginning, a human-animal conflict fund was created, partly from the national park and the other from the Shanshui Nature Conservation Center. The herdsmen insure their cattle for 3 yuan each.

There are auditors in each village. If the herdsmen find that the cattle have been eaten, they can contact the auditors to take pictures. The auditors will then upload the records and apply for compensation.

After the establishment of the fund, losses have been reduced to a certain extent, retaliatory hunting has been reduced, and herdsmen have been more willing to participate in community protection work.

Later, I applied for the franchise of the national park, which is now the experience project of Big Cat Valley.

These people who monitor snow leopards have a good grasp of the habits of snow leopards. They bring tourists to experience some experiences, and they can also subsidize Tibetans.

After the first year of franchising started, the income was not bad. The local government discussed with the people how to spend the money.

The Tibetan community is very equitable.

The protection of snow leopards is not only the efforts of one person, but also the efforts of the whole village, so the benefits must be shared.

In the end, it was negotiated that the monitoring team members who were tour guides would take 45%, and the remaining 45% would belong to the collective.

Fang Ye was amazed: "It's really good!"

The Angsai model is a good example of the harmonious coexistence of humans and animals.

It is not simply to compensate the villagers, but to respect the villagers and promote the villagers to become the main body of protection.

For the protection of wild animals, many people are constantly striving to explore.

If you want to protect snow leopards together, you can click on the ant forest, plant trees in the upper right corner, and there is a natural reserve. Chung means "river" in Tibetan, and the valley is also named after the river.