The research team, led by anthropologist Justin Raycraft of the University of Lethbridge alongside Edwin Maingo Ole of Sokoine University of Agriculture and Franco Peniel Mbise of the University of Dodoma, chose Olasiti deliberately. Few places on Earth pack so many different conservation models into one community’s backyard. The village borders Tarangire National Park, a state-run stronghold famed for its elephants; the Manyara Ranch Conservancy, a multiple-use ranch that permits regulated seasonal grazing; the Burunge Wildlife Management Area, a community-based zone with mixed-use zoning; and the Kwa Kuchinja Wildlife Corridor, a de facto movement route for migrating large mammals that has never been formally demarcated on the ground.

Between 2020 and the surrounding twelve months of ethnographic fieldwork, the researchers administered questionnaire surveys to 89 residents and conducted in-depth interviews with 20 more, half of them women, in kiSwahili and Maa. Survey data were analyzed using ordinal logistic regression models that tested whether gender, ethnicity, education, age, farm size, and livestock holdings predicted attitudes toward each conservation area. Interview transcripts were coded through a grounded theory approach to uncover why people felt the way they did. The dual-method design proved essential, because the numbers alone sometimes told a misleading story.

The quantitative results were striking. Across all four conservation models, men held significantly more negative attitudes than women. For Tarangire National Park, which received the warmest survey ratings overall, education mattered: respondents with no formal schooling were significantly less favorable than those with secondary education. For Manyara Ranch, attitudes grew more negative as farm size and livestock holdings increased, suggesting that households most dependent on grazing perceived the ranch as a competitor rather than a partner. Ethnicity predicted attitudes only toward Burunge Wildlife Management Area, where Kisongo Maasai respondents were more supportive than their WaArusha neighbors. Age mattered for the ranch, with younger residents markedly less supportive than elders.

But the interviews revealed what the questionnaires could not. Tarangire National Park drew largely positive survey responses, with 65 percent of respondents expressing favorable views, yet beneath that surface lay a more complicated reality. Many residents, particularly Arusha cultivators who settled the area after the park was gazetted in 1970, had adapted to its presence and appreciated tangible benefits delivered through the park’s Community Conservation Programme: access to a health dispensary, funeral assistance, help dealing with problem animals, and condolence payments. At the same time, the researchers found evidence of what political scientists call public and hidden transcripts. Some residents appeared cautious about criticizing an institution they associated with state authority, and an elderly woman in Eluai sub-village, which shares a boundary with the park, described fines for stepping across the border and firewood collection bans that stood in sharp contrast to the compliant survey answers of her neighbors.

The clearest pattern to emerge from the qualitative data concerned rangeland access. Areas associated with seasonal livestock grazing were received favorably, while areas perceived to threaten tenure security or increase human-wildlife conflict were viewed negatively. Manyara Ranch, despite its political distance from Olasiti, earned appreciation precisely because it opens to herders from surrounding villages in the dry season under a seasonal grazing plan enforced by game scouts. One elderly woman crystallized the contrast bluntly: she liked Manyara Ranch because livestock could graze there, and disliked Tarangire because livestock were not allowed. For pastoralists whose wealth, identity, and food security ride on cattle, goats, and sheep, the opportunity costs of conservation regulations are not abstract policy considerations but daily economic realities.

Attitudes toward the Kwa Kuchinja Wildlife Corridor were the most negative of all, with nearly half of survey respondents expressing dislike and a remarkable 45 percent saying they did not know what the corridor was, despite living inside it. The corridor exists in ecological theory but has never been legally demarcated, partly because formal wildlife corridor designation in Tanzania prohibits all human settlement and land use within its boundaries. Villagers understood this legal implication all too well. They viewed the corridor as a potential gateway to displacement and a threat to the land tenure security guaranteed under the Village Land Act. Compounding the resentment, wildlife dispersing from Tarangire onto village land during the wet season destroys crops and threatens livestock, generating costs for communities while the benefits of safari tourism flow elsewhere. Residents reasoned that conservation areas should be for wildlife and villages should be for people.

Burunge Wildlife Management Area, often held up as a flagship of community-based conservation, inspired ambivalence rather than outright opposition. Nearly half of respondents were neutral and 39 percent knew nothing about it. Interviews exposed a spectrum of feeling tied to grazing: resentment among those who had experienced or heard of confrontations with WMA authorities, including accounts of burned homesteads and beaten herders in earlier years, alongside gratitude from those who received village funds from tourism revenues or maintained seasonal homesteads within the WMA. Notably, 38 percent of survey respondents said they would prefer Olasiti withdraw from WMA membership altogether, a signal of unresolved tensions over benefit distribution that echo earlier scholarship documenting conflicts over revenue sharing in Tanzania’s wildlife management areas.

The gendered dimension of the findings deserves particular attention. The researchers attribute men’s consistently more negative attitudes to the cultural division of labor in Maasai society, in which men typically herd livestock and bear the direct, visible costs of grazing restrictions, fines, and carnivore depredation, while women manage the domestic sphere and may value indirect benefits such as health services and infrastructure. The pattern underscores that conservation policy cannot treat communities as monolithic blocks; the same protected area imposes different costs and confers different benefits depending on gender, age, ethnicity, and household assets.

The study’s policy implications are direct. The authors argue that direct effects on livelihoods are the most policy-actionable levers for building conservation support in this social-political-ecological context, even more than governance reform, important though institutional dynamics remain. They call for stronger community awareness campaigns about under-recognized models like WMAs and corridors, gender-sensitive engagement strategies, expanded benefit-sharing mechanisms, participatory land-use planning that values herding and subsistence cultivation, and deliberate efforts to engage younger residents who showed the least support for nearby ranches. They also caution, methodologically, that questionnaire surveys alone would have produced a partial and at times misrepresentative picture; only by pairing regression models with ethnographic immersion and open-ended interviews did the full texture of community sentiment become visible. As conservation expands across sub-Saharan Africa under global biodiversity targets, the lesson from Olasiti is that wildlife protection will endure only where it secures, rather than undermines, the rangelands, farms, and futures of the people who live beside it.

Subject of Research: Community attitudes toward four conservation models in a Tanzanian village, shaped by livelihood impacts and rangeland access.

Article Title: Livelihood impacts and rangeland access shape community attitudes towards four conservation models in a Tanzanian village

Article References: Livelihood impacts and rangeland access shape community attitudes towards four conservation models in a Tanzanian village. (n.d.). https://doi.org/10.1007/s44353-026-00093-z

Image Credits: AI Generated

DOI: 10.1007/s44353-026-00093-z

Keywords: conservation attitudes, Tanzania, rangeland access, pastoralism, wildlife management areas, national parks, wildlife corridors, human-wildlife conflict, livelihoods, community-based conservation, gender, tenure security