Influence of Traditional Beliefs on the Conservation of Pan troglodytes ellioti : Case Study , Kimbi-Fungom National Park and Kom-Wum Forest Reserve , NW Region , Cameroon Mvo

The influence of traditional beliefs associated to the conservation of Pan troglodytes ellioti in the Kimbi-Fungom National Park and Kom-Wum Forest Reserve (K-WFR), NW Region of Cameroon, was undertaken to explore respondent’s knowledge of chimpanzee and investigate their awareness of, and attitudes toward, traditional beliefs, taboos and cultural laws associated with them. To investigate the power and influence of traditional beliefs and practices on the conservation of Pan troglodytes ellioti in the study areas. Methodology of study involves the use of intervieweradministered questionnaire survey, personal interview, group discussion and through simple observations. From the result, (99%) of respondents were aware of the presence of chimpanzee. An overall, 69 % of respondents “agreed” that “there exist traditional beliefs relating to Pan troglodytes ellioti. More than half (55%) of the respondents were aware of the existence of taboos that prohibit the hunting and eating of chimpanzee in their villages. Less than half of the interviewees 43% reported that they are hunters who still hunt chimpanzees but in hidings. Increasing population, high poverty rate and modern hunting equipments, likewise, the introduction of new cultural practices that demands the used of chimpanzee’s body part/meat for rituals/medicinal remains greater threat to chimpanzee in the study areas. As such, traditional beliefs, taboos/cultural laws both old and new should be revive and encourage through traditional council and effective social organizations as valuable conservation tool for the remaining Pan troglodytes ellioti in the study areas. Keywords— Traditional beliefs, conservation, Pan troglodyte ellioti, K-FNP, K-WFR.


Influence of Traditional Beliefs on the Conservation of
abandonment by local populations in many areas (Rose et al., 2003).Despite the fact that Cameroon is signatory to the UN Declaration on the Rights of Indigenous Peoples which recognizes that indigenous peoples have the right to traditional belief expressions and that States must afford legal recognition to such practices.And the fact that, the 1992 Convention on Biological Diversity which dictates that contracting parties shall ''preserve and maintain practices of indigenous communities embodying traditional beliefs relevant to the conservation and sustainable use of biological diversity''.Together with the 1994 Law on Forests, Wildlife and Fisheries (Law 94/01) and the supporting decrees on wildlife issued in 1995 (Egbe 2001, Caldecott et al. 2005, Taah et al. 2005) prohibiting the killing of chimpanzees seems to be less growing and practicable in chimpanzee hot spots regions of Cameroon (Etiendem et al., 2011).This is because prosecutions are rare and traditional beliefs (Kakati and Doulo, 2002) and practices which possess positive potential for the conservation of chimpanzees is now a growing serious threat that have led to the extinction of this species in most of it former habitat (Tsi and Chuo, 2016).All Chimpanzees are endangered and the Nigerian-Cameroon chimpanzee (Pan troglodytes ellioti) which is the main subspecies of chimpanzee found in the Kimbi-Fungom National Park and Kom-Wum Forest Reserve is considered the most endangered of all currently known chimpanzee subspecies (Morgan et al., 2011).It is also the most recently recognized subspecies of the common chimpanzee (Pan troglodytes) and it has been estimated that there may be as few as 3,500 individuals living in the wild (Morgan et al., 2011).This is because they are already becoming very rare due to indiscriminate killing for traditional medicinal preparations (

Data Collection and Analysis
Data collection started with the reconnaissance survey intended to obtain information on the socio-cultural background of the people of the study area.A visit was made to the Fundong, Wum, Zoa, Furu-wa, Funfuka and Ako councils where literature reviews were obtained, personal interviews and discussions were held with officials and staff.The Chiefs/Fons of villages and locally employed village eco-guards were encountered to gather vital information about the study area and to relate the important of the research.These interactions assisted in the selection of the twenty two villages, in which sixteen villages (Gida-Jikum, Sabon-Gida, Kimbi, Su-Bum, Cha, Fungom, Mashi, Mundabili, Nkang, Nser, Badji, Turuwa, Sambali, Lutu, Kwept and Esu) from K-FNP and six (Moghom, Mbengkas, Biaso, Mentang, Mbongkesu and Bu) for the K-WFR.The villages were selected based on their close locations, activities within the proximity of the forest and high levels of dependence by the local people for livelihood within the forest.The pertinent information obtained from the visits, were employ to build up structured questionnaires used in conducting the interviews.Questions related to chimpanzee presence/absence, frequency of sightings and/or calls (i.e., regular, seasonal or infrequent), most recent sightings/vocalizations, numbers seen, and chimpanzee movements (for example, if chimpanzees are transient visitors, from which direction did they travel to and from?),If chimpanzee are hunted or not with reasons.Questions were equally designed to investigate respondent's perceptions on the power and influence of traditional knowledge systems that is, if there exist traditional beliefs/taboos, folklore/myths, totems, cultural laws and practices that can determine the conservation of this species.During the research proper, data were obtained through an interviewer-administered questionnaire survey, personal interview, and group discussion as well as through simple observations.The first aim of the survey was to explore respondents' knowledge of chimpanzee and investigate their awareness of, and attitudes toward, traditional beliefs, taboos and cultural laws associated with them.Secondly, respondent's perceptions of the power and influence of traditional beliefs and practices on the protection of chimpanzee were explored.Two research assistants (village local eco-guards recently graduated from CIRMAD) were recruited to assist the senior author in conducting the survey.In each village, a systematic random sampling technique was used to select participants to be interviewed.Households along village paths were randomized by sampling every second household encountered.The track log on the GPS was activated to avoid interrogating the household twice and the coordinate of each household interviewed taken.At the level of each village, emphasis was placed on hunters/traditional healers identify by the chiefs or village council chairman based on their ecological knowledge and experiences in the culture and tradition of the study areas.This assisted the researchers to gain insights into the traditional beliefs, cultural laws, taboos, concerning chimpanzees as well as the challenges that might influence the effective conservation of chimps through traditional beliefs in the study areas.Altogether, there were about 1300 households in the sample areas.A total of 384 questionnaires were attempted and only 288 valid household heads responded to complete interviewed administered questionnaires within the six villages.At the beginning of each interview, informants were briefed on the subject and objectives of the research.Interviews were conducted in Pidgin English (a language similar to English and used in English-speaking regions of Cameroon) and took approximately 25-30 minutes.Adult men, women, and youths were targeted.In each household, the older family members were interviewed and any other contribution from members were considered same for that interview.Data analysis started by decoding all the information reported during the survey.Investigation designated very little difference between villages for most responses, and because of this, data from all twenty two villages were pooled during the analysis and were entered into Microsoft excels computer software and analyzed in line with the objective.Equally, the analyses of data proceed in three stages: identification of themes, descriptive accounts and interpretative analyses.Based on the research questions, themes were identified from the data and derived inductively from the theoretical framework.The identified themes were given meaning through descriptive account and interpretative analyses.The themes were analysed and presented in the words of the households and in some cases, direct quotes were used to embody the voices of all identified and interviewed persons.This assisted to ensure a more reliable and credible research findings.Results were presented in the form of tables and graphs, frequencies, and percentages.Furthermore all the GPS coordinates of the household recorded during field inventory were exported to ArcView GIS computer program version 3.3 and georeferenced to produce a representative sample of household interviewed in the 22 villages that surround the study areas.Figure 3 shows a representative sample of households interviewed in surrounding villages of the study areas.

Demographic factors of the interviewees
Figuring out the age, sex, education and livelihood activities of interviewee's shows that about 52.3% of the respondents surveyed were males while 47.9% were females.With respect to the age structure, majority 87% of the respondents were within the economic active group (20-59) and the old (60+) constituted 13%.As such, the improper distribution of human resources to accommodate the needs of the increasing population has made the study areas susceptible to poaching by the local communities for survival.The household size computed for the households surveyed indicates that majority (41.1%) of the households surveyed had household size within 6-9 members while 12.2% of the households had the least of household size above 15 members.The implication is that each household has a large number of dependants to feed, clothe and house.The situation has made it very difficult for the eco-guards to exercise control over the activities of the local communities hence the continual encroachment on the park and reserve.The educational status of the interviewees was also computed for the survey.Result indicates that 35.5% of the respondents did not have any form of formal education.While 48.5%, 18.5 % and 2.5% had elementary, secondary and tertiary level of education respectively.The survey also revealed that the people lack the requisite education and required occupational skills that would enable them to compete effectively for different types of jobs or alternative livelihood activities.As a result, they turn to find their source of livelihood in the reserve where little or no skills is needed.The high illiteracy rate among the people was observed to be affecting their appreciation and support for conservational policies in the study area.The main sources of livelihood activities of the interviewees in the study areas were grouped into farming, hunting, logging, traditional healing, gathering NTFP and others.Farming (94%) was the major occupation as most of the other activities; hunting (74%), logging (24%), traditional healing (24.5%) gathering NTFP (35.5%) and others (10.5%) like artisan works and constructions were reported being undertaken alongside farming.Income levels of the informants were investigated and about 34.5% of interviewees were earning income between 20.000-50.000cfa per month while 15.75 were earning income level below 2000.00cfaper month.The low income level of the people partly explains their continual dependency on the agricultural activities since little capital is required to finance them.As such the local people are often left with nothing to save or even access the national health insurance scheme.This could probably explain the over dependence of indigenous people on traditional medicinal in the reserve for their medical reasons.Chuo, (2014) working on the status of gorilla, chimpanzees and buffalo in the Black Bush Areas of Waindow NW Cameroon, reported the same kind of income earnings which was the main reason for over hunting by the indigenous people to meet up with livelihood need.

Indigenous Knowledge of Pan troglodytes ellioti in the study sites
Questions were designed to investigate the ingenious knowledge of chimpanzees in the study area.From the result, a vast majority of respondents (99%) (n=110) were aware of the presence of chimpanzee in the forest reserve around their village.However, only 84% (n=110) of respondents could accurately describe a chimpanzee as a large black and hairy animal, with a red face; no tail; that walked on four limbs; and upright occasionally.Up to 78% of the respondents said they have seen chimpanzee either directly in the forest or as pets or in the village square when killed and brought to the village by hunters.Most of the respondents who best describe chimpanzee, were older people (>55 years of age).

Traditional Beliefs relating to Pan troglodytes ellioti in the study sites
Respondents were interviewed if there exit traditional beliefs associated with chimpanzee in the study areas.Despite the fact that many people accepted the existence of local belief, they said it is an issue of the past.The figure 4, show the percentages of interviewees in relation to traditional belief associated to chimpanzee in the study areas.Figure 4 show that, an overall of 69% (n = 198) of respondents "agreed" with the statement that "there exist traditional beliefs relating to Pan troglodytes ellioti in the study sites.This result is close to those of Tsi and Chuo, (2016) working on great apes and buffalo, in which 73.33% of informants agreed to the existence of traditional beliefs of their study area.While 31% (n = 90) of the respondents disagreed with fact that there exist traditional beliefs.Although chimpanzee was the main focus, some respondents also mentioned the use of, monkeys, leopards, birds and others animals that holds traditional beliefs.Equally, interviewees were questions if the practices of traditional belief associated with chimpanzee should be continued or stopped?From result, respondents were almost equally split between "disagree" 47% (n = 135) and "agree" 44% (n = 127).About 09% (n = 26) however remained neutral.This was further demonstrated when 78% (n = 225) of respondents said they may not encourage their children to practice culture with chimpanzee.Young people (20-29 years old) were less inclined to support youth involvement in chimps practices than older people (>50 years old).Varying opinions were given with respect to the conservation of chimpanzee in the study area.For instance 57% (n = 164) of the respondents agreed that chimpanzee should be protected so as to increase their number and attract tourists, promote development within their areas.While 43% (n = 124) did not agreed or remain neutral to the protection of chimpanzee for fear of losing their land or getting free access to natural resource exploitation and for traditional practices.For example the people of Biaso clear stated that the Biaso community forest, (which harbors a good number of chimps) is not part of the K-WFR with respect to the irony of forestry officials to expand the reserve.

Taboos and Cultural laws relating to Pan troglodytes ellioti in the study sites
The interviewees were equally question on the existence of taboos and cultural laws associated with chimpanzees.
The existence of taboos against hunting and eating chimpanzees in the villages was very effective in the ancient time.Today only a few people still respect the norms governing taboos emphasized by one of the interviewees.Figure 5 shows the percentages of respondents to the existence of taboo/local laws identify in the study areas.From figure 5, more than half of the respondents, 55% (n = 158) mostly older than 50 years, were aware of the existence of taboos that prohibited the hunting and eating of chimpanzee in their villages.Etiendem et al., (2011) reported similar result in which 56% (n = 103) of respondents were aware of the presence of taboos relating to great apes.Most of the respondents 70% (n = 111) who testified to the existence of taboos against hunting and eating chimpanzee, reported that these taboos were in place before they were born but are things of the past.A few of them ascertain that most of the presently respected taboos, mainly enforced through traditional councils, were recently put in place due to the pressure from the government to protect chimpanzees.Nearly all interviewees 96%, (n=152) who accepted the presence of taboos said these taboos are not still respected.For those who said they are still respected, were talking about new taboos or laws recently introduced by the traditional council.In the days of old as reported by one of the respondents, any defaulters were either punished by automatic spiritual sanctions, such as falling ill and/or dying.But today, defaulters are sanctions by the chiefs or traditional council elites.For instance, in the village of Biaso, the community chairman reported that people, who hunt chimpanzees, receive any of the following of kind punishment, pay fines or disbanded from taking part in communal functions or exiled from the village depending on the council deliberation.While 45% (n=79) of the respondents seem to be ignorance if they have ever been taboos against hunting of animals.
Reason suggested for this could be due to loss of ancestral transmission of power as reported by one of the respondent.That most of the powerful medicine men have died and gone with powerful traditional knowledge due to a careless generation who have embraced new forms of traditions.

Hunting of Pan troglodytes ellioti in the study sites
Questions were also designed to investigate if people still hunt chimpanzee within the study areas.The figure 6 shows the percentage of respondents to hunting of chimpanzee in the study areas.The reasons given for not hunting or killing chimpanzee varied according to the majority of the respondents 57% (n = 164) who refused that chimps are not more hunted in their forest.Some said the local traditional council forbids with sanctions anyone who hunts chimps.Others said they are afraid of new taboos related to chimpanzee.Many interviewees said despite the wildlife law which is minimal to stops hunting, it is very difficult to see chimps or hunt them due to the difficulties of the terrain.In addition to the village restriction, some respondents also highlighted personal reasons why they do not hunt chimpanzee.One of the respondents said they behave just like human beings.Much more, most of respondents 67%, (n = 193) admitted that they fear chimpanzee.This fear is probably motivated by the animal's physical appearance and superstitious beliefs about it.Most of those who fear chimps were women and young people who are not used to chimps.

Traditional beliefs relating to Pan troglodytes ellioti Body Parts and Meat
During survey interviews, questions were equally designed to find out if there are traditional beliefs associated to chimp's body parts or meat around the study area.The figure 7 shows the percentages of respondents to traditional belief relating to Pan troglodytes ellioti body parts/meats.From figure 7, about 44% (n = 127) of the respondents said that there existed to traditional belief relating to the uses of Pan troglodytes ellioti body parts/meat for rituals and medicinal value, 22% (n = 63) said chimpanzee body parts/meat are presently being used for this same purposes as well as for food in special occasions.While 34% (n = 98) respondents had no idea but some simply said they are eaten.When compare to the result of Tsi and Chuo, (2016) the same kind of uses were reported.It was notice that most of the respondents who agreed that chimpanzee body parts/meat anciently had medicinal or ritualistic value were mostly older men.Respondents, who reported chimpanzee's body parts/meat used for medicine values, cited that, blood, urine, liver, heart, testis, placenta, dung, hairs, skulls, and other bones.When mixed with other concoctions, to help relieve people suffering from chronic headache, infertility in women, impotence, rheumatism, bone fractures and mental illness especially spiritual illnesses.For those who said chimpanzee body parts were used for rituals, one of them said chimps are either sacrifice to the village god or private gods to seek for protection, prosperity, for good harvest, cleansing of the village or to remove charms buried by enemies.Eating of chimpanzees was optional as reported by some of the interviewees.As such further questions were designed to investigate the local people knowledge of Ethnoprimatological practices of Pan troglodytes ellioti in the study site.
IV. DISCUSSION Effort to assess traditional belief practices; cultural laws and taboos of the people in protected areas, and how they have assisted conservation in the past is a strong need.For instance, scholars suggest that incorporation of traditional values which reflect locally important cultural  2010).The villages around study areas have a rich cultural heritage that defines the behaviors as well as guide their use of natural resources.Although these traditional beliefs strategies are useful in promoting conservation and local empowerment, they are still fragile.For instance, result shows that 99% of the local people are aware of the presence of Pan troglodytes ellioti in the reserve but they do not seems to understand while they should be protecting them.To them, the conservation of this species is like a hungry man in the mist of riches as reported by one of them.One of the interviewees was so concern about their traditional practices as he exclaimed, ''if the conservation of this species is to preserve our tradition good and fine but if our interest is not seek first it is useless''.Subsequently, some of the elites interviewed, reported with a lot of caution that some of their traditional practices demand secretly the sacrifice of chimpanzees to perform certain rituals or to appease the gods.One of the most outstanding practices was reported in Mbengkas.In Mbengkas, as one of the elites confiding to the senior researcher, said there is a village god called "Ngwin" which usually come out in March, June, and October at the beginning of raining season, harvesting season and after harvesting season respectively.He continues that each time they are performing such a ritual; a chimpanzee is caught and killed for the sacrifice.During the ritual, the right hand of the chimpanzee is used.The fresh blood is sprinkle in a spiritual pot with fresh palm wine, leaves of different plant species and other spiritual concussion.The hand which is tied with fresh grasses is then dip into the pot and ritual is perform in all the junctions of the village.After the rituals, the left hand of the sacrifice chimps is given to the chief and the rest of the meat is cooked and eaten by associates beside the god hut.He continues to say Mbengkas is the only village around the villages in Kom which initially uses chimpanzees for the same kind rituals.For other villages in the past usually used human being for the same kind of sacrifice.It was equally accepted by him and a few that this practice is still currently going on.Being conscious, he added that the elites are trying to seek the face of the god if they could begin using blood of goats or other animals like other nearby villages since the government is forbidding their killing.
The introduction of new forms of traditional beliefs from within or borrow from other tribes as well as from Nigeria, which did not exist in ancient days is becoming rampant around the study area.Many of the villagers now rush for chimpanzee body parts especially skull and bones since it is now believe to be effective to produce protective charms.Equally, chimpanzee ritual for traditional titles is now secretly accepted in some "ngumba" houses.Furthermore, the coming in of modern native doctors with convincing beliefs that chimps body parts/meat is effective for traditional treatments and rituals/riddles have gained grounds.For example one of the interviewees in Mentang, said the juju called "Morguoh" now uses chimpanzee skull in their public manifestation as a symbol of protection and power.
In ancient time, it was a taboo to eat chimpanzees not to talk of hunting them reported one of the respondents in Mbongkesu.For instance, it was a very big taboo to kill a chimpanzee in the ancient days as reported by many of the interviewees in almost thirteen villages surveyed.This was because, if any one kills a chimpanzee, no pregnant woman was permitted to go to the bush until after three months.That is, whether the chimp was killed accidentally or willingly, if she does, automatically miscarriage occurs irrespective of the number of months the pregnancy was.As such, it was a very big taboo to kill a chimpanzee.Anyone who was reported or caught, he and his household were exile from the village with a curse and the claim that he has assassinated children.And if not caught, he automatically became ill and dies within seven day confessing of haven killed a chimpanzee.One of the respondents in Bu said at first, it was a taboo to kill chimpanzee because they were consider as the evidence of their ancestors who have died long ago and are watching over them.He when ahead to differentiate between chimpanzees to what he calls "good behave chimps" and "wild chimps".At first, many of the villagers held the traditional belief that "good behave chimps" were evidence of those ancestors who died appeasing the god.They watches over their village from enemies, protect their crops from other animal and led hunters and herbalists around the forest.This chimpanzee lived in clear and less dangerous areas within forest.On the other hand, "wild chimps" were evidence of wicked ancestors who died and were living in very dangerous places.They were seen destroying crops, bit up villagers who enter their territory.In both cases, it was a serious taboo to hear of someone killing a chimpanzee.If anyone did such a terrible thing, he was stroke to death instantly by the gods.Equally, one of the informants said in the days of old, chimpanzees were considered as the weakest animals and has humanlike resemblance.There were of no use because people did not eat them.He went ahead to less compares them to animals like lion, leopard, buffalo, elephant and others in which anyone who hunted them were considered as powerful warriors and were attributed greater titles in the "ngumba" house.For example as he added that one of their late chief Bonte Jam fought with a lion and killed it and became the greatest title holder in the whole of Kom.He was given the red father cap title and was permitted to enter into any "ngumba" house in the whole of Kom.But today people are given this title for killing a common chimpanzee it is really strange as he lamented.Equally one of the respondent added that at first, during hunting seasons, hunters were usually sent out to hunt for the palace and anyone who hunt down a chimpanzee was considered as a "woman".As such, it was a shameful thing for a hunter to be mock by the villagers for killing a weak animal.Today, he continue chimps are becoming very rare and people are now sacrificing goats to obtain traditional title something that never happens in those days.
In Mbengkas one of the respondents said it was a taboo to kill a chimpanzee because they were consider as the medium through which their ancestors communicate with them.He continue with an example saying, whenever a great man is to be born in the village they will be cries of joy in the forest as chimpanzee drums their stomach chest, armpit, and sticks announcing the coming of a great person.Another person added that it was same for a year of good harvest and when the villagers were preparing for battle joyful cries represented victory.On the other hand he continue that the bitter cries of chimpanzee foretold danger or a sign that a great man is about to die.The villagers held the belief that if someone saw a chimpanzee, he/she has seen a ghost and was rush to the nearest native doctor to check his fate.People were very much afraid of chimpanzees and no one believed that they could be killed; they were just supper natural.However he ended by say today this belief has completely die down people are no longer afraid of them.dwindling powers of traditional authorities and cultural deterioration, due to modernization and embracement of western religion, limit the efficiency of the application of these traditional beliefs as conservation tools.Thus, the loss of traditional knowledge concerning chimpanzees in this area is imminent.Despite the optimistic of some of the traditional belief practices, others with negative consequences on chimpanzee conservation, couples with the fact that law enforcement is very slow is a call for concern.As such, traditional beliefs/taboos if encourage could be the only reason why chimpanzees shouldn't be hunted.Nevertheless, adaptation of some aspects of these traditional beliefs/taboos may be valuable for Pan troglodytes ellioti and other primates conservation as long as the local communities have a stake in it.However, they require institutional support to strengthen them to be more effective and donors to fund the preservation in a more incredible manner.Interestingly, elderly people in the communities should continue passing on the local knowledge to the new generation for its continuity.Local communities should be engage as the guardians jointly with or in place of the government administration.Local traditional belief stories tell using current technology in hopes of making the indigenous knowledge available again to their own people.It is pertinent to manage the conservation of this species with the help of traditional councils who still holds values to these taboos to conserve the remaining group of chimpanzee still in existence in the forest reserve.Efforts should therefore be put in place improve upon the educational and health infrastructure facilities and also create job opportunities for the increasing number of the youth.Indigenous people should be constantly educated on how traditional belief practices contribute to conservation and those that lead to degradation of the chimpanzees.Documentaries should be recorded on the Indigenous Technical Knowledge for future use.The state should develop participatory approaches that are adapted to the many contexts of indigenous communities, empowering them to care for their local environments.

Fig. 7 :
Fig.7: Percentage of respondents to traditional belief relating to the uses of Pan troglodytes ellioti body parts/meat Source: Field Survey, March, 2015-November 2016.

Pan troglodytes ellioti: Case Study, Kimbi-Fungom National Park and Kom- Wum Forest Reserve, NW Region, Cameroon INTRODUCTION
The role of traditional beliefs in the conservation of chimpanzees and other primates, regardless of their use value, dates back to creation (Berkes et al., 2000; Turner et al., 2000; Shastri et al., 2002).As such, Traditional beliefs conservation ethics are capable of protecting chimpanzees in particular and the environment in general as long as the local communities have a stake in it (Rim-Rukeh et al., 2013).That is, incorporating traditional beliefs/taboos and cultural norms into conservation programs may provide incentives to communities to conserve biodiversity species (Jimoh et at., 2012).For instance, Lingard et al. (2003), Saj et al., (2006); Tengo et al., (2007), Jones et al., (2008), Obasohan, (2008), Convention states that ''loss through deterioration or disappearance of traditional belief heritage constitutes an impoverishment of the heritage of the indigenous people''.In addition, traditional beliefs heritage and it conservation practices are less promoted, resulting in their International

. The location of the study area 2.1.1. Location of site I: (Kimbi-Fungom National Park)
(Ekinde et al., 2005)Chuo and Tsi, 2017and Doumbé, 2014).As such, P.t.ellioti is listed as Endangered on the IUCN Red List of threatened species(Oates et al. 2008a) and is classified under Appendix I of CITES and is nationally classified in Class A among the most protected species(MINFOR,  2007).Despite all these, the role of traditional beliefs in the conservation of Pan troglodytes ellioti is reflected in a variety of practices including sacred forest, sacred landscapes, taboos, ritual, and cultural laws(Ekinde et al., 2005).If such traditional beliefs are encouraged, such forests will contain very rich biodiversity and harbors a good number of Pan troglodytes ellioti and many endangered wildlife species.Equally, traditional beliefs such as taboos/cultural laws in cooperation with wildlife laws can greatly influence chimp's conservation.Therefore this study seeks to identify and present traditional beliefs and practices influencing the conservation of Pan troglodytes ellioti and to propose possible strategies for their amelioration within the study areas.The K-FNP is situated in the North West region of Cameroon where it covers a total area of 95380 hectares.
(Hens, 2006)al, (2011)tiendem et al, (2011)have reported the use of apes (gorillas and chimpanzees) in traditional medicine and as fetishes.Even today, chimpanzees are greatly hunted for their body parts such as, bones, heads, the spread of new cultural practices(Hens, 2006).These threats are exacerbated by the continuing growth of human populations within the range of P. t. ellioti and the development of the economies around the study areas due to increase in agricultural and pastoralist activities leading to loss of habitat and habitat quality (