Longitudinal assessment of illegal leopard skin use in ceremonial regalia and acceptance of faux alternatives among followers of the Shembe Church, South Africa

• Main Authors: Vincent N. Naude, Guy A. Balme, Matt S. Rogan, Mark D. Needham, Gareth Whittington‐Jones, Tristan Dickerson, Xolani Mabaso, Nicoli Nattrass, Jacqueline M. Bishop, Luke Hunter, M. Justin O'Riain
• Format: Article
• Language: English
• Published: Wiley 2020-11-01
• Series: Conservation Science and Practice
• Subjects: conservation intervention; follow‐up questionnaires; Panthera pardus; religion; sustainability; traditional use
• Online Access: https://doi.org/10.1111/csp2.289

Abstract Despite having protected status, poaching for the illegal trade and traditional use remains a primary threat to leopards (Panthera pardus) across southern Africa. Addressing this threat is challenging, not only because it is difficult to uncover and monitor illicit behavior, but because law enforcement and alternative intervention strategies need to account for cultural and political sensitivities to prove effective and sustainable. With up to 4 million followers in southern Africa, the recently‐established Nazareth Baptist “Shembe” Church represents the principal culturo‐religious use of illegal leopard skins in the world. This longitudinal study used in‐person questionnaires (n = 8,600) and telephone follow‐ups (n = 2,300) with Shembe followers to explore socio‐economic and experiential factors related to the desirability and possession of illegal leopard skins before and after receiving a faux alternative through the Furs for Life (FFL) intervention program. Proportional possession of authentic skins was relatively low among followers who received faux skins (21%), with declines of 7 and 13% in subsequent authentic skin acquisition and desirability, respectively. Logistic regression models revealed that authentic skin possession, both before and after receiving a faux skin, was primarily related to employment status. Desire for authentic skins increased with recipient age, but decreased with improved knowledge of leopard population status since receiving the faux skin. Followers who were dissatisfied with faux skins were likely to express a continued desire for authentic skins. Most followers (95%) were, however, satisfied with the faux alternative, having retained and worn it at gatherings, with little noticeable damage or perceived societal judgment. These results support the FFL intervention as a means of protecting leopards: Although authentic skins were still acquired, demand decreased significantly over 3 years with shifts in perception favoring faux leopard skin alternatives.