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

When they came to Qu Nan's house, Fang Ye and the hostess of the house, as well as Qu Nan's children "Tashi Delek" said hello.

Little girls and boys, their faces are a little tanned, they wear national jewelry, and they are dressed simply.

Lan Carp took out a few packets of candy and chocolates prepared before, and smiled with the children: "Hello, this is a gift for you!" ”

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

Qu Nan took a look at the gift and said something to the children, and the children accepted it and thanked them constantly.

The industrious hostess warmly brought butter tea and some food, and she didn't speak Chinese, but 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 aroma and a salty fragrance.

Dorjee smiled: "Drinking some of this is good, it can relieve altitude sickness, and it can also prevent cleft lips!" ”

"yes, drink more."

In general, the best time to observe most mammals is in the morning when the sky is just dawn and in the evening, when the animals are relatively active.

You can still go out to look for snow leopards before dark, but Fang Ye is not in such a hurry.

It's not a bad idea to stay in the house and chat with the Tibetans, learn about the work they do here, and see how the locals get along with the snow leopards.

Seeing that Fang Ye was interested in understanding, Qu Nan also told the local legends he knew, and some community things about animal protection, and Dorjee helped translate for the two.

Qu Nan said: "Snow leopard, it's the mount of the empty warrior!" ”

Dorjee helped explain that in Tibetan Buddhism, Kongxing is a kind of protector god, and women are called Kongxing mothers and men are called Kongxing warriors.

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

Here, there is the culture of the sacred lake of the mountain.

Before the Tibetan Dynasty, the worship of mountain gods was a common belief in the snow region, and 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 culture of belief has been continued, and Tibetans believe that the sacred mountain has joys, sorrows, and sorrows like people, and there are sacred mountains that protect people and there are sacred mountains that punish people.

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

Qu Nan said that a harmonious relationship is beneficial to both people and animals, and both humans and insects and beasts have the right to live equally.

This culture of equal care for all living beings naturally leads to a better attitude towards wild animals.

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

When the researchers came to do a survey of the snow leopard, they asked for the help of the villagers.

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

So the people are very happy, because if they want to protect it, they have the right to take care of it, including poachers or some people who come to open the mines, and there is merit in protecting the sacred mountain and the surrounding area, and it has the support of many herders in the village.

Fang Ye sighed a little when he heard it!

When the giant pandas were first protected, they were constantly publicized to the surrounding villagers, and people kept asking why they wanted to protect the pandas and what did the protection of the pandas have to do with themselves.

But when it comes to the snow area, Tibetans do not feel that protecting animals and caring for wild animals is a special thing, but a natural thing.

After the establishment of the Sanjiangyuan National Park, the mechanism of protecting the people was also adopted, which became an innovation here.

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

Because the villagers have a better understanding of the distribution of local wildlife and the topography of the mountain roads, and in a high-altitude area, the locals are used to living here.

There are also considerations for poverty alleviation, which can be said to kill multiple birds with one stone.

As a monitor, Qu Nan's main task is to arrange cameras in places infested by snow leopards and various wild animals, and check them 3 to 5 times a month, mainly to see if the camera is broken, whether there is electricity, whether the memory card is full, and will also patrol the mountains during the inspection process, and clean up the garbage by the way.

Of course, the conflict between man and beast has always existed.

For example, in some villages, snow leopards can hunt more than 200 cattle a year.

It's just that this sacred mountain and sacred lake, 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, an animal, can have a good population on the plateau.

Naturally, they came over and did research and research, and they also tried to find a way to solve this kind of human-animal conflict.

In fact, the problem of human-animal conflict reflects the conflict between humans and the differences between different groups of people in the treatment of wild animals.

Because researchers like them, people who love wild animals in the outside world, want the snow leopard to 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 local people to bear the cost.

So at the beginning, I made a conflict fund, part of which was provided by the national park, and the other part was provided by the Shanshui Nature Conservation Center, and the herders insured their cattle for 3 yuan each.

There are auditors in each village, and when herders find that their cattle have been eaten, they can contact the auditors to come and take pictures, and then the auditors upload the records and apply for compensation.

Since the establishment of the fund, losses have been reduced to a certain extent, and pastoralists are more willing to participate in community conservation work.

Later, I applied for a concession for the national park, which is now an experience project in Big Cat Valley.

These people who monitor the snow leopard have a lot to know about the habits of the snow leopard, and they can also subsidize the Tibetans by bringing tourists to experience it.

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

The Tibetan community is very equity-oriented.

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

In the end, it was discussed that these monitoring team members of the tour guide took 45%, and 45% belonged to the collective, so they could buy pension insurance for the elderly or something, and the remaining 10% was invested in the insurance of leopards eating cattle.

Fang Ye was amazed when he heard it: "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 them to become the main body of protection.

There are many people who are constantly trying to explore the protection of wild animals.