The global cheetah population is continuing to decline with only about 7000 individuals left in Africa. This is thought to be about half the population that existed 40 years ago. The decline has been caused by the loss and fragmentation of their natural habitats, a decline in their prey base, the illegal trade in wildlife as well as conflict with humans for space.
Cheetahs have disappeared from 91% of their historic range. This is hugely problematic as cheetahs are a wide-ranging species. To be viable a cheetah population needs a contiguous, suitable habitat which covers about 4,000–8,000 km2. But few protected areas in Africa are larger than 4,000 km2.
As a result, most of the cheetahs in the world – 77% – are believed to range outside protected areas. But this isn’t ideal for the animals as, from previous research we conducted using data from GPS satellite collars fitted on cheetahs in the Maasai Mara, we found that cheetahs avoid areas of high human disturbance and prefer protected, wildlife areas.
These results show the importance of wildlife areas for cheetahs, but my most recent research shows that these protected spaces have challenges of their own. We found that the number of cubs a cheetah is able to rear is lower in areas that receive lots of tourists compared with areas that are visited less. This suggests that cheetahs aren’t getting the protection they need, particularly from the impact of growing numbers of tourists.
Famous for its spectacular wildebeest migration, the Maasai Mara is a popular tourist destination. The wildlife areas of the Maasai Mara include the Maasai Mara National Reserve, which is managed by the Narok County Government, and numerous wildlife conservancies, each run by different management companies.
The conservancies are formed through a partnership between Maasai landowners and tourism companies, whereby landowners receive a fixed, monthly payment for leasing their land for wildlife based activities on the condition that they do not live on the land, cultivate or develop it. Combined, the wildlife areas, which are predominantly used for photographic tourism, cover an area of about 2,600 km2 – one-tenth the size of Wales or Belgium.
During the high season about 2,700 people visit the Maasai Mara National Reserve daily. But they are often not adequately managed.
The Mara Reserve – with the exception of a conservancy called the Mara Triangle – doesn’t limit the number of tourists that enter the park per day, and there are no restrictions on the number of tourist vehicles at a predator sighting. It’s therefore not uncommon to see more than 30 tourist vehicles at a sighting.
Ideally, the Mara Reserve should restrict the number of tourists, especially during the peak tourist seasons.
Tourists also affect the landscape of wildlife areas. For example, tourist accommodation is continuing to increase in the Mara Reserve and these facilities are usually built on river banks which are prime habitats for species such as elephants, leopards and breeding raptors.
One crucial element for a healthy cheetah population is cub recruitment, defined as offspring survival to independence.
Cheetahs have relatively big litters, ranging between one to six cubs. But cheetah cubs can succumb to various factors including abandonment, poor health, and fires so the number of cubs that reach independence can be very low, ranging from 5% to 28.9%.
I was interested in finding out if tourism is playing a role in this.
By analysing four years of data on female cheetahs with cubs it became apparent that high numbers of tourists are having a negative effect on the number of cubs that reach independence. More specifically, females in areas with a lot of tourists on average raised one cub (or none survive) per litter to independence compared to more than two cubs in low tourist areas.
There was no hard evidence of direct mortality caused by tourists. But my conclusion from my findings is that tourists are likely to have an indirect effect on cub survival. This could be because they lead to cheetahs changing their behaviour and increase their stress levels by getting too close, overcrowding with too many vehicles, staying at sightings for prolonged periods of time and by making excessive noise.
What can be done?
My study highlights the importance of implementing and enforcing strict wildlife viewing guidelines, especially in areas where tourist numbers are high. The Maasai Mara’s wildlife conservancies are largely getting this right. Tourist numbers are limited to the number of beds per conservancy and only five vehicles are allowed at a sighting at any given time.
Actions that could be taken include:
allowing no more than five vehicles at a cheetah sighting;
ensuring that no tourist vehicles are allowed near a cheetah lair (den);
ensuring that vehicles keep a minimum distance of 30m at a cheetah sighting;
ensuring that noise levels and general disturbance at sightings are kept to a minimum;
ensuring that vehicles do not separate mothers and cubs; and that
cheetahs on a kill are not enclosed by vehicles so that they can’t detect approaching danger.
If tourism is controlled and managed properly, it can play a very positive role in conservation. Money from tourism goes towards the creation and maintenance of protected areas – like the wildlife conservancies – and can help alleviate poverty. It also shows local communities the benefits that predators can bring and can positively influence attitudes.
However if human pressures, like tourism, remain unchecked it risks having a negative impact on wildlife and could mean the loss of some of the biggest attractions – like cheetahs.
Big cities and places with internationally renowned attractions have long been the most popular tourist destinations. Even today, Chinese tour companies in Australia, for instance, mostly focus on the biggest cities – Sydney, Melbourne, Brisbane – and landmarks like Uluru. But modern tourism is starting to take a slightly different path, regional travel, which creates economic benefits for towns and also leaves tourists with a better impression of a country.
Unpublished research undertaken by one of us (Elizabeth Turenko) while working as a tour leader in Ukraine in 2013-2014 confirmed this. Feedback from guests travelling on a group tour to Europe showed 80% preferred to visit “well-known” large cities, mostly capitals, when it came to choosing a tour.
Most of the time, though, these tourists were disappointed because the cities did not live up to their expectations. But, the study revealed, 75% of tourists enjoyed travelling to smaller towns when they did decide to visit them as part of a tour.
Big cities are losing their local flavour
There is no doubt the major cities are attractive and are still perceived as the essence of a country for many tourists. Yet the question remains: are these cities actually showing the “real country”? At a time of globalisation and global cities, to what extent do the larger cities still give tourists “the taste” of local culture.
In the past five years tourism has seen some big changes. Large numbers of travellers have lost interest in cookie-cutter restaurants, lodging and attractions. Instead, they want local food, local attractions and connection to the lifestyles of local people.
The best places to experience that are often small local towns and villages. Here life hasn’t yet been adapted to tourist needs and the authenticity feels right.
Turenko also investigated the tourists’ preferences during a group bus tour in Europe. The main program involved a one-day visit to Amsterdam and a second day on which tourists could spend their free time in Amsterdam or go on a group trip to Volendam, a small town 20km away. The 90% of the group who opted for the town visit were very satisfied with their decision.
So, was there anything special about Volendam? Not really.
Much like many small towns in the Netherlands, Volendam has limited tourist attractions, these being mostly its built heritage (wooden buildings) and cultural assets (a museum and a cheese factory). When surveyed, the visitors explained they enjoyed the glimpse into the local culture and the routine life of the locals.
The tourists appreciated going to local shops and eating at local restaurants far away from standardised brands and international franchises. They felt they could feel the “soul” of the country.
At the time of this 2014 survey, cities and holidays at the coast were the main attractions for visitors to the Netherlands (36% and 22%, respectively). But interest in the countryside and touring the Netherlands (12% and 10%, respectively) has been increasing.
Finding a local tourism niche
Let’s be frank: smaller towns and villages have not been dormant, and many have jumped at the opportunities offered by tourism. We all have heard about farm holidays, horse riding, wine tasting tours, nature guided walks and so on.
Building on this, innovative regional tourism practices have been recognised worldwide for displaying a breadth of approaches and end products. A good example in Ireland is Ballyhoura, “a world where the little pleasures of sharing everyday things with the locals in Ballyhoura – talking with them, walking with them and sharing a joke – is possibly the greatest attraction of them all!”
Despite a lack of outstanding tourism resources, the area became a successful tourism destination thanks to a very personalised marketing method. Visitors even received a welcoming letter. The focus on “promoting a genuine rural experience and warm welcome” creates an incentive for more local start-up enterprises and for a co-operative, closing-the-loop process of quality control.
Yet all attempts have not been met with success. Many smaller towns are slowly disappearing in Australia. Main streets with closed shops and abandoned business are not uncommon.
The combination of lack of employment and population ageing and loss is a chicken-and-egg situation. The various levels of government are acutely aware of this, and tourism offers a possible way out of the dilemma facing these towns. Several recent initiatives have shown how tourism can contribute to the development of these areas when innovation, expertise and community participation are brought together.
Charleville in far west Queensland offers a great example of this, with the outback town working on making the most of its clear nighttime skies, far from the city lights. An extension to the Cosmos Centre and Observatory, funded by state and local governments, has boosted visitor numbers in just one year. The extension displays fun and serious facts about planets and life in space, enhanced by interactive media.
For the town of fewer than 4,000 people, the growth in tourism is like a nice spring rain after a long dry season. It’s another reminder of why rural tourism can be “the perfect small town business idea”.
Closing Uluru to climbers empowers Indigenous people to teach visitors about their culture on their own terms, which is more sustainable for tourism in the long run.
Uluru is a drawcard for international and domestic tourists, and is visited by over 250,000 people per year. A substantial number of these choose to climb the rock. On busy days, the number can be in the hundreds. This is despite being asked by the traditional owners, the Anangu people, to respect their wishes, culture and law and not climb Uluru.
The Anangu people actually offer visitors a range of eco-cultural tourism activities that focus on sharing Indigenous culture, knowledge and traditions, which don’t involve planting feet on a sacred place. These activities including nature walks, painting workshops, bush yarns and bush food experiences.
This decision to close the rock to climbers comes after many years of conceding rights back to the Anangu, and is possibly one of the few times where Indigenous values have truly been prioritised over other interests.
Giving power back to Uluru’s traditional owners
The Uluru-Kata Tjuta National Park, declared in 1950, was handed back to the Anangu on October 26, 1985. While the agreement required the park to be leased to the Australian Parks and Wildlife Services under a co-management arrangement, the handover was a symbolic high point for land rights.
In practice, however, aspects of the park’s operations were contrary to the traditional owners’ approach to conservation and management. For instance, park management models stated the need to place:
… emphasis on developing acceptable patterns of use of the physical environment and not on recognition of social and spiritual values of land to Indigenous people.
In 2010, the park’s management plan proposed to close the rock if the proportion of visitors who wished to climb Uluru was below 20%. An independent analysis of track counter data and visitor statistics undertaken by the Griffith Institute for Tourism over a four year period revealed that in almost all circumstances (and even with allowance for track counter inaccuracy) the proportion was under 20%.
Finally on November 1, the Uluru-Kata Tjuta National Park Board of Management, consisting of eight traditional owners and four government officials, voted unanimously to close Uluru (Ayers Rock) to climbers. The local tourism industry supported the decision.
But for Aboriginal and Torres Strait Islander peoples, getting involved in the tourism industry comes with its own set of problems. They have been tasked with juggling their heritage, customs, culture and traditions with government initiatives that prioritise economic over socio-cultural development. For example, as Quandamooka Dreaming “targets big dollars from tourism” in SE Queensland, the traditional owners are successfully balancing their socio-economic aspirations with cultural lores by determining that some sacred sites will remain accessible only to elders and initiated Indigenous Quandamooka people. But other sites will be open to eco-tourists.
Given the considerable pressure tourism places on local resources and places, the involvement of local communities and different groups within them is now considered critical for achieving sustainable tourism.
A recent report concludes that participation and empowerment of local communities are success factors to managing tourism growth. It’s the local community that looks after the destination, and it can make or break a tourist’s experience. The report finds developing tourism without input from the local people has often led to conflict.
Closing Uluru for climbing should be seen as a shining example of sustainable tourism being a vehicle for the preservation, maintenance and ongoing development of culture, traditions and knowledge.
And when reconciliation principles are practised not preached, traditional custodians of the land are afforded due respect. This then leads them to share their 60,000 year old knowledge of the management of the land we are privileged to utilise as tourism destinations.
The Uluru-Kata Tjuta National Park board of management has announced that tourists will be banned from climbing Uluru from 2019. The climb has always been discouraged by the park’s Traditional Owners (the Anangu people) but a number of tourists continued to climb the rock on a daily basis. Below, in English and Indigenous language, Sammy Wilson, chairman of the park board, explains why his people have decided to ban the climb outright.
THE Uluru-Kata Tjuta National Park Board has announced tourists will be banned from climbing Uluru, an activity long considered disrespectful by the region’s traditional owners.
Anangu have always held this place of Law. Other people have found it hard to understand what this means; they can’t see it. But for Anangu it is indisputable. So this climb issue has been widely discussed, including by many who have long since passed away. More recently people have come together to focus on it again and it was decided to take it to a broader group of Anangu. They declared it should be closed. This is a sacred place restricted by law.
It’s not just at board meetings that we discussed this but it’s been talked about over many a camp fire, out hunting, waiting for the kangaroo to cook, they’ve always talked about it.
The climb is a men’s sacred area. The men have closed it. It has cultural significance that includes certain restrictions and so this is as much as we can say. If you ask, you know they can’t tell you, except to say it has been closed for cultural reasons.
What does this mean? You know it can be hard to understand – what is cultural law? Which one are you talking about? It exists; both historically and today. Tjukurpa includes everything: the trees; grasses; landforms; hills; rocks and all.
You have to think in these terms; to understand that country has meaning that needs to be respected. If you walk around here you will learn this and understand. If you climb you won’t be able to. What are you learning? This is why Tjukurpa exists. We can’t control everything you do but if you walk around here you will start to understand us.
Some people, in tourism and government for example, might have been saying we need to keep it open but it’s not their law that lies in this land. It is an extremely important place, not a playground or theme park like Disneyland. We want you to come, hear us and learn. We’ve been thinking about this for a very long time.
We work on the principle of mutual obligation, of working together, but this requires understanding and acceptance of the climb closure because of the sacred nature of this place. If I travel to another country and there is a sacred site, an area of restricted access, I don’t enter or climb it, I respect it. It is the same here for Anangu. We welcome tourists here. We are not stopping tourism, just this activity.
On tour with us, tourists talk about it. They often ask why people are still climbing and I always reply, ‘things might change…’ They ask, ‘why don’t they close it?’ I feel for them and usually say that change is coming. Some people come wanting to climb and perhaps do so before coming on tour with us. They then wish they hadn’t and want to know why it hasn’t already been closed. But it’s about teaching people to understand and come to their own realisation about it. We’re always having these conversations with tourists.
And now that the majority of people have come to understand us, if you don’t mind, we will close it! After much discussion, we’ve decided it’s time.
Visitors needn’t be worrying there will be nothing for them with the climb closed because there is so much else besides that in the culture here. It’s not just inside the park and if we have the right support to take tourists outside it will benefit everyone. People might say there is no one living on the homelands but they hold good potential for tourists. We want support from the government to hear what we need and help us. We have a lot to offer in this country. There are so many other smaller places that still have cultural significance that we can share publicly. So instead of tourists feeling disappointed in what they can do here they can experience the homelands with Anangu and really enjoy the fact that they learnt so much more about culture.
Whitefellas see the land in economic terms where Anangu see it as Tjukurpa. If the Tjukurpa is gone so is everything. We want to hold on to our culture. If we don’t it could disappear completely in another 50 or 100 years. We have to be strong to avoid this. The government needs to respect what we are saying about our culture in the same way it expects us to abide by its laws. It doesn’t work with money. Money is transient, it comes and goes like the wind. In Anangu culture Tjukurpa is ever lasting.
Years ago, Anangu went to work on the stations. They were working for station managers who wanted to mark the boundaries of their properties at a time when Anangu were living in the bush. Anangu were the ones who built the fences as boundaries to accord with whitefella law, to protect animal stock. It was Anangu labour that created the very thing that excluded them from their own land. This was impossible to fathom for us! Why have we built these fences that lock us out? I was the one that did it! I built a fence for that person who doesn’t want anything to do with me and now I’m on the outside. This is just one example of our situation today.
You might also think of it in terms of what would happen if I started making and selling coca cola here without a license. The coca cola company would probably not allow it and I’d have to close it in order to avoid being taken to court. This is something similar for Anangu.
A long time ago they brought one of the boulders from the Devil’s Marbles to Alice Springs. From the time they brought it down Anangu kept trying to tell people it shouldn’t have been brought here. They talked about it for so long that many people had passed away in the meantime before their concerns were understood and it was returned. People had finally understood the Anangu perspective.
That’s the same as here. We’ve talked about it for so long and now we’re able to close the climb. It’s about protection through combining two systems, the government and Anangu. Anangu have a governing system but the whitefella government has been acting in a way that breaches our laws. Please don’t break our law, we need to be united and respect both.
Over the years Anangu have felt a sense of intimidation, as if someone is holding a gun to our heads to keep it open. Please don’t hold us to ransom…. This decision is for both Anangu and non-Anangu together to feel proud about; to realise, of course it’s the right thing to close the ‘playground’.
The land has law and culture. We welcome tourists here. Closing the climb is not something to feel upset about but a cause for celebration.
Let’s come together; let’s close it together.
In Pitjantjatjara language
Anangungku iriti kanyiningi ngura Tjukurpa tjara panya. Tjinguru kulipai, ‘ai,ai, ah, nyaa nyangatja? What is Tjukurpa?’ Putu nyangangi panya. Palu Tjukurpa pala palula ngarinyi Ananguku. Ka palunya kulira wangka katiningi tjutangku. Kutjupa tjuta not with us panya. Kuwari wangka katiningi, wangka katiningi munuya kaputura piruku wangkanyi ka wiya, Anangu tjutangka piruku wangkara wangkara kati. Uwa ngalya katingu Anangu tjuta kutu. Ka Anangu tjutangku wangkangu palya, patila. Ngura miil-miilpa.
Not only the board meeting kutjuya wangkapai, meeting time kutju but meeting out in the campfire, waru kutjara. Waru kutjaraya malu paulpai tjana wangkapaitu still.
Uwa Tjukurpa wati tjutaku uwa… wati tjutangku patini, that’s it, Tjukurpa palatja patini.
Only Tjukurpa kutju, uwa Tjukurpa tjarala patini, miil-miilpa. If you ask some people, kutjupa tjapini ka, you know they can’t tell you, palu tjinguru patini, Tjukurpa.
Nyaa palatja, nyaa panya? You know sometimes it’s hard to understand panya: Tjukurpa nyaa? Which one? Ngarinyi tjukurpa, iriti tjinguru ngarinyi, Tjukurpa and he’s still there today. You know Tjukurpa is everything, its punu, grass or the land or hill, rock or what.
Palula tjanala kulintjaku, uwa kulinma nyuntu: ‘Uwa ngura Tjukurpa tjara’. Respect ngura, the country. You walk around, you’ll learn, understand. Tatini nyuntu munu putu kulini, nyaa nyuntu? What you learning? Pala palutawara; Tjukurpa. Ka we can’t tell you what you’re doing but when you walk around you understand. Kulini.
Some might be… you know, tourism, government-ngka, ‘no, leave it open, leave it’ Why? palumpa tjukurpa wiya nyangakutu. This is a very important place nyangatja panya. Not inka-inka, not to come and see the Disney land. Wiya come and learn about this place.
Rawangkula kulilkatira kulilkatira everywhere.
Ngapartji ngapartjila tjunu, to work together, but they gotta kulinma panya. Munta-uwa, tjana patini nyangatja, ngura miil-miilpa. Uwa. If I go some sort of country tjinguru ngura miil-miilpa, some place in the world they got miil-miilpa, I don’t climb panya, I respect that place. Pala purunypa nyangatja Ananguku panya. Ka tourist nganana stop-amilantja wiya; tourist welcome palu these things, nyangatja nyanga, panya.
Uwa, tour-ngkala ankupai. Visitors-ngku kulu kulu wangkapai, you know sometimes we was working with tourism panya, tourist-angka and, ‘why these people climbing? Kana, ‘Something is coming’. I always talk panya. Ka, ‘why don’t they close it?’ Ka uwa its coming always, ngaltu tourist tjuta, visitors. Some people, ‘I want to climb’ sometimes visitors climb Uluru munu ngalya pitjala on tour, why I climb? Alatji, why don’t they close it. Ka wiya, it’s coming now you know, nintintjaku, visitors kulintjaku munta-uwa. Uwa minga tjutangka wangkapai, always.
Uwa kuwari nyanga kulini, kulini, everybody kulinu, munta-uwa wanyu kala patila. Wangkara wangkarala kulini, munta-uwa.
Visitors-ngku panya kulilpai, ‘ai nyangatjaya patinu ka nganana yaaltji yaaltji kuwari? Nganana wai putu kulilpai’. Wiya, Tjukurpa ngarinyitu ngura, outside. Not only this park unngu kutju palu tjukurpa nganananya help-amilalatu ngapartji ngapartji ka nganana ngapartji katinyi visitors tjuta. Some reckon nobody living in the homelands but this good story to tell to the visitors panya. Ka nganananya help-amilantjaku kulu kulu. Government gotta really sit down and help. We got good places up here.
Ngura kulunypa tjuta nyarakutu ngarinyi but he got Tjukurpa tjara. Not Tjukurpa panya nyanga side but only this side, the public story. Uwa. Uwa. Ka tourist tjinguru kulilpai, ‘ah, I done nothing in this place’ but katira nintini, sit down and talk on the homeland, uwa. Nyinara wangkara visitors kulira kulira, they’ll go happy, ‘munta-uwa I learnt a lot about Anangu’.
Money is the land whitefella see, ka Anangu see the ngura, the land is Tjukurpa. Tjukurpa wiyangka tjinguru wiya. Culture kanyintjikitjala mukuringanyi. Culture tjinguru mala, another fifty years tjinguru panya, another hundred years, culture is gone, ma-wiyaringanyi. Nyara palula we gotta be strong. Ngapartji ngapartji panya government will understand, munta-uwa, what they saying. It doesn’t work with money. Money will go away, it’s like blowing in the wind, panya. Walpangku puriny waninyi. Culture panya Ananguku culture – Tjukurpa is there ngarinyi alatjitu.
Iriti Anangu bin go and work on the stations. They work for the station manager he want his land, block of land and uwa munta-uwa nyangatja nyangatja. Anangu was camping there, putingka. Building their fence because its boundary. Boundary palyanu that’s the law, whitefella-ku law to look after cattle or sheep or whatever oh that’s the law, Anangu was building it, Anangu working and Anangu now is sitting outside, he can’t get in! malaku, ngura nyakuntjikitja. Putulta kulini, ‘ai? Why? nyaakula fence-ingka patinu? That was me! I built a fence for that bloke and that bloke don’t like me, I’m outside now. Munta nyanga purunypa, same, what I’m saying.
Tjinguru nyaa kulintjaku you know… I built a coca cola factory here. That coca cola factory might say no! Hello, close it otherwise he’ll take me to court. Pala purunypa is Ananguku panya.
Iriti they bring this rock without knowing. They bring the rock from Devil’s Marbles to Alice Springs. Palunya ngalya katingu ka Anangu tjutangku putu wangkara wangkara that tjinguru paluru iriti righta ‘wai! Why that thing from here is over here?’ Wangkara wangkara wangkara wangkara wangkara wangkara, some pass away-aringu palu purunypa people understand, ‘hey we gotta take this back!’ Tjukurpa paluru tjana kulinu.
That’s the same as here, wangkara, wangkara hello, palya patinila. You know, ngura look out-amilani tjungu, still the same panya, government and Anangu. Anangu is the government too but this government, whitefella government, panparangu nguwanpa. Wiya, panparangkuntja wiya please, we gotta be tjungu. Respect.
Iritinguru Anangu nguluringanyi nguwanpa, nguluringanyi, ah! someone is watching us like with a gun: ‘Don’t close it please’… don’t point me with a gun. Pukularintjaku Anangu and piranpa, together, tjungu, uwa munta-uwa, patinu palya nyanganyi the playground.
Native species are particularly vulnerable on islands, because when invaders such as rats arrive, the native species have nowhere else to go and may lack the ability to fend them off.
The main characteristic of an island is its isolation. Whether just off the coast or hundreds of kilometres from the nearest land, they stand on their own. Because of their isolation, islands generally have a unique array of plant and animal species, many of which are found nowhere else. And that makes all islands one of a kind.
However, islands, despite being geographically isolated, are now part of a network. They are globally connected to the outside world by planes, boats and people. Their isolation has been breached, offering a pathway for introduced species to invade.
The Galapagos Islands, 1,000km off the coast of Ecuador, provide a great example. So far, 1,579 introduced species have been documented on the Galapagos Islands, of which 98% arrived with humans, either intentionally or accidentally.
More than 70% of these species have arrived since the 1970s – when Galapagos first became a tourist destination – an average of 27 introduced species per year for the past 40 years.
Introduced species – plants or animals that have been artificially brought to a new location, often by humans – can damage native fauna and flora. They are among the top threats to biodiversity worldwide, and one of the most important threats to oceanic islands. The Convention on Biological Diversity has a dedicated target to help deal with them and their means of arrival. The target states that:
by 2020, invasive alien species and pathways are identified and prioritised, priority species are controlled or eradicated and measures are in place to manage pathways to prevent their introduction and establishment.
The Galapagos Islands are home to giant tortoises, flightless cormorants, and the iconic Darwin’s finches – species that have evolved in isolation and according to the differing characteristics of each of the islands.
However, the Galapagos’ natural attributes have also made these islands a top tourist destination. Ironically enough, this threatens the survival of many of the species that make this place so unique.
Humans on the rise
In 1950 the Galapagos Islands had just 1,346 residents, and no tourists. In 2015 more than 220,000 visitors travelled to the islands. These tourists, along with the 25,000 local residents, need to have most of their food and other goods shipped from mainland Ecuador.
These strengthening links between Galapagos and the mainland have opened up pathways for the arrival and spread of introduced species to the archipelago, and between its various islands.
Plants were the most common type of introduced species, followed by insects. The most common pathway for species introduction unintentionally was as a contaminant on plants. A few vertebrates have also been recorded as stowaways in transport vehicles, including snakes and opossums; whilst others have been deliberately introduced in the last decade (such as Tilapia, dog breeds and goldfishes).
The number, frequency and geographic origin of alien invasion pathways to Galapagos have increased through time. Our research shows a tight relationship between the number of pathways and the ongoing increase in human population in Galapagos, from both residents and tourists.
For instance, the number of flights has increased from 74 flights a week in 2010 to 107 in 2015; the number of airplane passengers has also increased through time with about 40% being tourists, the remainder being Galapagos residents or transient workers.
Global connections between Galapagos and the outside world have also increased, receiving visitors from 93 countries in 2010 to 158 in 2014. In 2015 and 2016, the Galapagos Biosecurity Agency intercepted more than 14,000 banned items, almost 70% of which were brought in by tourists.
We think it likely that intentional introductions of alien species will decline when biosecurity is strengthened. However, with tourists as known vectors for introduced species and with tourism much the largest and fastest growing sector of the local economy, unintentional introductions to Galapagos will almost certainly increase further.
If islands are to be kept as islands, isolated in the full sense of the word, it is of high priority to manage their invasion pathways. Our research aims to provide technical input to local decision makers, managers and conservation bodies working in Galapagos in order to minimise a further increase on the number of available pathways to Galapagos and the probable likelihood of new arrivals. Our next step is to evaluate how local tourism boats are connecting the once isolated islands within Galapagos, as a way to minimise further spread of harmful introduced species to this UNESCO World Heritage Site.
Part of the allure of visiting Australia is its unique animals. Cuddly koalas, inquisitive kangaroos and colourful birds are often featured in international promotions.
However, not all Australian animals are as friendly as kangaroos and koalas. Snakes, sharks, spiders, poisonous fish, marine stingers and crocodiles can cause serious injury or death.
Tourism is Australia’s largest service sector export industry, accounting for nearly 10% of total export earnings. The industry directly employs over 500,000 people.
Keeping tourists safe is important if the industry is to continue to thrive. So do Australia’s deadly animals deter visitors?
At a national level the presence of deadly animals does not appear to affect the capacity of the country to attract international tourists. After a long period of low growth, which had more to do with the high value of the Australian dollar than deadly wildlife, international arrivals are again on the rise.
Recent figures from Tourism Australia show that in the last 12 months international arrivals increased by 7% to reach 6.7 million. Spending rose by 13% to A$34.8 billion.
Keeping tourists safe
The results of just published research into swimming in the sea in Cairns give some insights into the concerns tourists have about deadly animals.
The majority of respondents were worried about dangerous marine animals, with 80% nominating crocodiles as posing the greatest danger to swimmers, closely followed by marine stingers. Concerns about sharks and stingrays were also high.
The results of the research confirmed that tourists are at least somewhat aware that they may encounter deadly animals in some areas of Australia. The vast majority of respondents (82%) reported they were aware that marine stingers might be encountered during their trip to Cairns.
However, the presence of dangerous animals did not deter people from swimming: 60% of domestic visitors and 83% of international reported going swimming. However, respondents did report taking precautions. Most (81%) chose to swim in beach enclosures and over half reported wearing a stinger-proof swimsuit while swimming.
Not all respondents particularly liked stinger-proof suits. One respondent reported that it was like wearing a full-body condom.
Apart from educating tourists about the potential to encounter deadly animals there is also a need to protect them.
In northern Queensland, as in other parts of the country, coastal communities have developed a range of strategies to protect tourists and members of the local community. Strategies generally include education, lifeguard patrols, warning signs and the installation of stinger-resistant swimming enclosures.
Measures of this nature are effective only if tourists, and locals, restrict their swimming activities to protected areas. The evidence from this research indicates that most tourists have recognised the dangers and do swim in protective enclosures.
What about the locals?
Elsewhere in Australia, the main threats are posed by sharks, crocodiles and, to a lesser extent, snakes.
In a recent article on shark attacks in Australia over the period 2002 to June 2014, Australian Geographic reported that there had been 22 fatal attacks. Almost all victims were Australian residents.
Crocodile attacks are relatively rate. However, because the coastal rivers and beaches of northern Australia that tourists find so enticing may also overlap with salt water crocodile habits, caution is required.
Protecting tourists and locals against shark and crocodile attacks is more difficult than against stingers. Once again education is a key element and based on the evidence of the low overall number of attacks each year appears to have been effective in keeping tourists, and locals, safe.
While many tourists are concerned about dangerous animals it does not deter them from visiting Australia. The message for the nation’s tourism industry is that it is important to tell tourist that there are dangerous animals and assure them that strategies have been put into place to protect them. It is also important to tell tourists that they need to adopt sensible precautions such as wearing stinger-proof swimsuits and swimming in areas that are protected.
From a destination perspective it is important to ensure that funding is sufficient to maintain protective infrastructure such as stinger nets, warning signs and consumer education programs.
It is also important to ensure that emergency services are adequately funded and that staff are trained to assist tourists who may not understand English.
This article is part of our series Deadly Australia. Stay tuned for more pieces on the topic in the coming days.
Four tourists were sentenced to three days in jail and ordered to pay 5,000 Malaysian ringgit ($1,333) for stripping off their clothes atop a mountain in northern Malaysia and taking photographs that incensed local residents, who consider the peak a sacred dwelling ground for deceased ancestors.
The presiding judge for Kota Kinabalu Magistrates’ Court said that the tourists had shown sufficient remorse for their actions and would be deported upon payment of the fines, since they have already spent three days in jail, the BBC reports. One local paper reported that residents linked the tourists’ behavior to a 5.9 magnitude earthquake that struck the region on June 5, killing 18 people.
Timothy Hawkins, father to one of the prisoners, expressed regret on behalf of his daughter to the BBC. “Eleanor knows what she did was wrong and disrespectful and she is deeply sorry for any offense she has caused…