are prone to conflict and livestock predation.
But now a days this corridor is near about to vanish due to anthropogenic stress (Resort and Hotels etc.).Villages like Kyari, Patkote, Sunderkhal, Tedha, Simalkhet etc. Corridors are rich for genetic viability of habitat. Kosi corridor is situated in between Corbett Tiger Reserve and Ramnagar Forest division along with Kosi River. Ramnagar forest division is a vital habitat linked to Corbett Tiger Reserve along with Kosi River. This species are also developing social intelligence towards human dominated landscape. There may be another ecological cum sociological of such type of movement of tiger. Dwelling of man in the forest for domestic purpose (fuel wood, fodder, livestock grazing etc.) in one hand and movement of tiger in human-dominated for livestock predation or easy prey leads conflict. Now the movement of tiger in human-dominated landscapes or Human movements in tiger-dominated landscapes both are troublesome and dangerous for man and tiger.
Human-tiger interaction is an important issue around the world. Understanding these phenomena could help pastoralists' adaptations and support their stewardship of their rangeland ecosystems and biocultural diversity. We conclude that future research should focus more on the diverse dynamics of pastoral traditional knowledge, be more careful in distinguishing the four knowledge transition types, and analyze how changes in knowledge impact change in pastoral practices and lifestyles.
#IRAPP HORSE DRIVERS#
Based on the review, we found 13 drivers which were mentioned as the main reasons for knowledge transition among which social-cultural changes, formal schooling, abandonment of pastoral activities, and transition to a market economy were most often reported. Thus, adaptation and hybridization was understudied, although some case studies showed that adaptation and hybridization of knowledge can efficiently help pastoralists navigate among social-ecological changes. Of the 63 papers that explicitly mentioned transition of pastoral traditional ecological knowledge, 52 reported erosion, and only 11 studies documented explicitly knowledge retention, adaptation, or hybridization of traditional knowledge. Knowledge domains of pastoral knowledge such as herd and livestock management, forage and medicinal plants, and landscape and wildlife were relatively equally covered however, climate-related knowledge was less often studied. Geographical distribution of the 288 case studies was largely biased. Studies on pastoral traditional knowledge represent less than 3% of all the scholarly literature on traditional ecological knowledge. We reviewed 152 papers in detail (selected randomly from the 288) for their content, and focused specifically on 61 papers that explicitly mentioned one of the four types of knowledge transition (i.e., retention, erosion, adaptation, or hybridization). We aim to fill this gap through a systematic literature review of 288 scientific studies on pastoral traditional ecological knowledge. Yet, there is a significant knowledge gap concerning the extent to which pastoral traditional ecological knowledge has changed over time at the global level. Traditional ecological knowledge enables pastoralists to cope with social-ecological changes, thereby increasing the sustainability of their practices and fostering social-ecological resilience.
Cattle sacrifice in southern Arabia suggests a model of mid-Holocene Neolithic territorial pastoralism under environmental and cultural conditions that made sedentism unsusta A GIS analysis of the early Holocene landscape indicates constrained pasturage supporting small resident human populations. Associated with numerous hearths, these cattle rites suggest feasting by a large gathering, with important sociopolitical ramifications for territories. Archaeological and paleoenvironmental evidence implies cattle sacrifices were commemorated with a ring of more than 42 cattle skulls and a stone platform buried by 6,400-year-old floodplain sediments. Seasonally mobile pastoralists developed alternate practices to reify cohesive identities, maintain alliances, and defend territories. Here sedentism was not an option prior to agriculture. New archaeological and paleoenvironmental evidence for Arabia's earliest-known sacrifices points to territorial maintenance in arid highland southern Yemen. At the cusp of food production, Near Eastern societies adopted new territorial practices, including archaeologically visible sedentism and nonsedentary social defenses more challenging to identify archaeologically.
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