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Tigers are critically endangered due to deforestation and persecution. Yet in places, Sumatran tigers (Panthera tigris sumatrae) continue to coexist with people, offering insights for managing wildlife elsewhere. Here, we couple spatial models of encounter risk with information on tolerance from 2386 Sumatrans to reveal drivers of human–tiger conflict. Risk of encountering tigers was greater around populated villages that neighboured forest or rivers connecting tiger habitat; geographic profiles refined these predictions to three core areas. People’s tolerance for tigers was related to underlying attitudes, emotions, norms and spiritual beliefs. Combining this information into socio-ecological models yielded predictions of tolerance that were 32 times better than models based on social predictors alone. Pre-emptive intervention based on these socio-ecological predictions could have averted up to 51% of attacks on livestock and people, saving 15 tigers. Our work provides further evidence of the benefits of interdisciplinary research on conservation conflicts., Human-tiger conflict occurs where there is a higher risk of encountering tigers. Here, Struebig et al. use geographic profiling to predict risk of encounters in Sumatra, and show that combining risk measures with social data on tolerance could help prioritise regions for conflict mitigation efforts.

Faith-based teachings on the environment have been identified as a potentially effective form of conservation outreach but one that remains largely untested. Indonesia contains 10% of the world’s tropical rainforests and is the most populous Muslim country. A faith-based approach to conservation could therefore yield significant conservation benefits here. Within Islam several key principles in the Qur’an underpin and outline the role of humans in nature conservation. Here, we report on a Darwin Initiative project component that sought to assess the applicability of Islamic teachings to conservation action inWestSumatra.Wedevelopedwater-conservation-themed sermons that were delivered by project-trained religious leaders in 10 mosques and nine Islamic boarding schools during the holy month of Ramadan. We conducted entry– exit questionnaire surveys to assess levels of concern, awareness and intent to act amongst male (n5 389) and female (n5 479) worshippers. The results revealed that greater attention should be paid to raising awareness of the linkages between Islam and conservation rather than on conservation principles alone, which were already adequately understood. This study provides the first insights into the important role that women could play within a faith-based project. Female respondents demonstrated greater knowledge and understanding of Islamic teachings about the environment and the services provided by watershed forests. They were also more likely to contribute to conservation activities, suggesting that future projects should seek to involve this often marginalized stakeholder group fully, as well as provide practical ways for men and women to transform words into action. Keywords Biodiversity, customary law, deforestation, ecosystem services, Indonesia, Islam, REDD, religion

Religious beliefs and spiritual connections to biodiversity have the potential to reduce animosity towards wildlife that might otherwise present a real or perceived threat to local people. Understanding this social dynamic can therefore be important for formulating locally-appropriate species-specific conservation strategies. Using semi-structured interviews which incorporated human-tiger conflict scenarios, we investigated how beliefs towards tigers varied between ethnic groups living around a large protected area that is home to the largest tiger population in Sumatra. We gathered this information to determine the degree to which cultural tolerance may contribute to the survival of the tiger in the Kerinci Seblat landscape, Indonesia. From 154 interviewees, 133 respondents came from three main ethnic groups, Minangkabau, Kerincinese and Melayu. The majority (73.5%) of Minangkabau interviewees cited that their ethnic group had customary laws regarding tigers, as did 52% of Melayu and 44% of Kerincinese. Irrespective of ethnicity, most participants did not perceive there to be a connection between Islam and tigers. All participants acknowledged the existence of zoological tigers and two groups (Minangkabau and Kerincinese) held a strong common belief that different types of spirit tigers also existed. From presenting different human-tiger conflict scenarios, with varying levels of severity towards livestock or human life, an unprovoked tiger attack in the village elicited the most calls for the tiger to be killed. Yet, if a village or family member was killed by a tiger whilst hunting in the forest then most respondents across all ethnic groups said to do nothing. The frequency of this response increased if a tiger killed someone in the village who had committed adultery, reflecting beliefs associated with the role of the tiger as an enforcer of moral rule. Our study highlights the importance of consulting with local communities who live in close proximity to large and potentially dangerous carnivores when developing conflict mitigation strategies, which hitherto has not been the case in Sumatra.

Tolerance may lessen when wildlife adversely impacts people. Models from psychology can help elucidate how people make judgments, why they act accordingly, and whether beliefs and norms influence support for policy and intervention. Working in a globally important region for tigers, we estimated hunting prevalence for this endangered species and three sympatric taxa using methods for asking sensitive questions. We also investigated the relative strength of ethnicity and social‐psychological predictors in influencing intention to hunt. Men's behavioral intention and perceptions differed by species: proconservation values were most prevalent for tiger, weakest for wild boar. Perceived behavioral control was the strongest predictor of hunting‐intention; affect and injunctive norms were also important. The prominence of affect in determining intention suggests increasing environmental knowledge is unlikely to curb hunting. However, existing norms could be leveraged to incentivize behaviorchange. Integrating behavior‐change models into conservation science is crucial where strategies require changes in people's actions.