Tourism and conservation makes sense

DORT Sat_2008 (31).JPGEarly in 2017, The National Geography  Travel listed Papua New Guinea as one of  the top 5 cultural destinations to visit. Papua New Guinea was described as the Garden of Eden, where time has forgotten, where people live like they have lived for centuries.

The PNG culture was depicted as one that still maintains an authentic link to nature, to earth, to life, to the “mama graun”,  with a spirituality that is pure, unswayed by the panoply of civilization. This culture evokes images of awe and wonder and respect.

And to the Papua New Guineans on Facebook, there was a general feeling of pride all around at the announcement. But do we need permission from the National Geography to feel  pride for culture?

Colonialism had a name for our culture – Cane hacker aka kanaka, primitive, less-advanced –  name tags with negative connotations has been carried forward into independence and even at 41 years on.

Even religion that came from America and Germany called it paganism, heathenism, a source of evil and made people sever the link to earth to their “mama graun”. Religion has forgotten that inspiration for religion also has its beginnings in nature.

For the last 100 years, culture has been a source of shame and fear. The brain washing is so deep that even the 21st century parliament of Papua New Guinea vandalized its cultural heritage at the Parliament House and called it an act of cleansing.

But all along, our culture has been our our identify. It is who we are. It is what makes us unique. It is our pride and the heritage we should be passing down to our children.

When we begin to understand more of the world around us, we begin to realize that we are like square  pegs trying to fit into round holes. In our anxiety to fit into the box  given to us by special interests groups, we have been suppressing and denying our identity.

With or without permission from National Geography, we should know that what we have is what the world is looking for.

The world may have achieved mind-defying technological feats, but in the process they have lost the original design of man.  Men was part of nature with a spirit connection. Men lived off nature. Men got inspired by nature. Men revered nature, respected nature and worshiped nature as the source of life. Man had responsibility to protect nature.

The more complex a society becomes, the more averse they are to dirt, to ground, to  earth, to soil. Just look at the jungles of concrete, steel and glass in places where giant trees, grasslands and forests once stood.

But man is spirit and the spirit of our “mama graun communicates via bare skin connected to dirt, to earth.  This makes existing indigenous cultures – the earthy cultures such as ours, an existing conduit for re-connection to nature. A pathway for revitalizing the spirit aspect of a human life.

Earthy cultures offers an opportunity for people to reconnect to the original design of men. These are places one can get away from the hectic hustle and bustle of the 21st century; it is a a place for rest and connection to earth. Walk bare feet on dirt and  feel the heartbeat of “mama graun”. People are looking for the peace, opportunities to reconnect and they re paying to do it.

Tourism and cultural conservation therefore, is the way to go for Papua New Guinea.  Cultural conservation also requires nature conservation.

But firstly, we must be enlightened enough to know where to draw the line. The line between putting on a show for money and being authentic to sharing the embrace of mother earth.

Marry Conservation To Tourism To Increase Conservation Research

This essay is in response to an article titled: Conservation Research Is Not Happening Where It Is Needed Most.  The conclusion in the article published in PLOS Biology, an open-access, peer-reviewed journal  was reached after an analysis of 7,593 peer-reviewed papers.

Papua New Guinea was at the bottom when compared with 5 other high biodiversity countries. PNG contributed only 0.2% (n=7,593) in publication to the world knowledge on biodiversity. None of the publication was by an in-country institution.  In contrast, Costa Rica, another high biodiversity country contributed 0.5% to world biodiversity knowledge, 14 papers from Costa Rica was led by in-country institution. Furthermore, Costa Rica has 4 experts at the Intergovernmental Panel on Biodiversity and Ecosystem Services (IPBES) while PNG has zero representation.

The authors cite many reasons for the lack and offers solutions.  All the solutions are relevant to PNG and when implemented may make a difference.

The paper, however dedicates only one sentence to the role of governments in conservation research. Governments, however are the biggest stakeholder influencing conservation research. And for PNG, the lack of political will by governmants to prioritize conservation can easily be one of the main reasons for the dismal results.

PNG is a developing country and is struggling to attain development. Money needed for development is locked in her natural resources. Currently, priority is in harvesting the natural resources to raise revenue for development.

Conservation is seen as anti-development. Conservation uses money but does not make money consequently conservation is not a priority. These sentiments are not expressed but is reflected in a lot of decisions taken by the government.

A classic example is preservation of Kokoda Track versus dumping of toxic waste into the Basamuk Bay.  Efforts have gone into protecting the Kokoda water catchment. While at the Basamuk Bay, despite community protests, the government allowed the Chinese Nickle-Cobalt Miner to dump toxic waste into the bay. What makes Kokoda special for preservation over Basamuk?

The common denominator in both project is money. Both are paying – the Australians are paying to protect while the miners are paying to dump their mining waste.

Another example in which money comes before conservation is when mining and logging rights are granted to the extractive industry in the areas designated for conservation.

Because it is not a priority, no serious money is budgeted for conservation in PNG.  Conservation groups raise their own funds but have to balance their conservation agenda with the socio-economic and developmental needs of the people they work with.

Because it is not a priority, there is an absence of developmental pathways for human resources for conservation either at the university or in government institutions.  All the skills needed to function as a conservationist is left to individuals to pick up while on the job.  There is also a lack of incentive to utilise local conservation practitioners who have attained advanced degrees.

The Conservation and Environment Protection Authority (CEPA) is the designated authority to implement conservation in PNG. But it also has a contradicting role – the office collects fees and grants permit to developers to discharge waste into the environment.  As seen in the Kokoda versus Basamuk case, money making projects will win all the time.

Making money is a priority in PNG while conservation as it is today is a black hole that consumes money and gives nothing back.

The only way to make conservation a winner in this environment is to frame it as a money making venture for development.

How can we do that? Divorce conservation from CEPA and marry it to tourism to form Conservation and Tourism.

Already there is an incentive to make money with the proposed merger. People now have an incentive to look after their resources. It will be easy to make people understand the need for sustainable management because their income in the long run will depend on it.

This new merger will increase conservation manpower because research information will become a selling point for tourism.  This may improve training for local conservation research and the inevitable outcome will be more publications.

What is good for conservation is good for tourism is good for people. To protect this new development venture, the government will build infrastructure where it is needed. Steps will also be taken to strengthen environment protection policies and laws.

Conservation and tourism spreads money to local people and promotes development. Tourism does not only involve international tourists only. locals can become tourists as well. Local tourism is a viable industry in PNG and needs to be promoted aggressively and researched further.

Tourism and Conservation may be the trigger that will set off a  domino effect of positive changes in conservation and sustainable development. An inevitable end product will be an increase in  conservation research on biodiversity in this country.

Local Volunteers as Development Partners

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These feet are made for walking

He walks the entire coastline, along the picturesque beaches when the tide is out. And when the tide is in, he takes  the long detour through thorny swamps, over cliffs and over sharp gravel beds.  From one coastline to another. From one side of the bay to the other – one step at the time.

Sometimes the road takes him up the river, over high mountains, down steep valleys and though wind swept grasslands into cold dark forests.

Meet him – middle-aged, average height,  tough, wiry and bronze from being chiseled by sun, rain, wind and salt;  limbs – lean and tough, disciplined to walk from sunup to sundown. Not a trace of body fat – a body that has accepted that humans eat to live not live to indulge the stomach.  Soles of the feel toughened up in layers that can withstand sharp gravel and even coals of fire.

Who is he? He is a man on a mission – a crusader. His message: nutrition. Sago grubs, green frog, wild yam and other lost food of the ancestors.

His mission: rekindling confidence in the ways of the fathers that had sustained generations prior to colonisation. Putting confidence into mothers, showing them the difference between eating sago grubs versus a can of tinned fish from Taiwan that costs money, which she may not have.

Why does he do what he do? I asked and he replied that he believes that what he is doing is his calling. If he does not document the secrets of the fathers, who else will? If he does not teach his people to survive, who else will?

No, he is not a shaman. He has a diploma in catering. He has had the taste of the high life, working for city hotels to well stocked mining camps. At the pinnacle of his career, he was even a head chef.

But then he started noticing the trend. Taro yield has decreased both in size and quality.  There seem to be a positive correlation between taro yield and the stature of young people. Even the energy levels and creativity and leadership capacity seems to be at an all-time low.

The river valley was being turned to rice fields, killing all seed bank consequently turning it into a river highway when it flooded. The river was getting killed – no more prawns and no more fish but algae greening the warm waters of the river during dry seasons.

Despite that, the people where still too far away from opportunities to earn money to buy food. His people were destined to suffer malnutrition.

Something had to be done. So he retired from cooking for money and put his life into service for his people – teaching mothers about nutrition using local food sources.

His  total budget is zero. All his expenses paid for with information that he carries in his head. For his pay, he appreciates a smile, a cup of hot sweet tea, food for his stomach and a place to lay his head for the night.

There are so many just like him. Walking bare feet, with a well-worn jacket and raincoat that also keeps cold away at night. A trusty torch, a bag full of buai and a heart that beats for the people.  Reaching one person at the time. Walking all the steps.

He may not win the men of valour award but he is the champion. He is a hero. Even with the taste of the high life of town still mellowing in his memory, he chose to return to the village and is destined to die in the village. Another statistic in the government books. Despite that, the likes of him are conduits of hope for building self-esteem and confidence among the rural masses.

Volunteers such as him are the unsung heroes who are working without recognition. There are so many of them, all in the ministry of dispensing hope. Pastors, health workers, nutritionists, conservationists, elementary school teachers, peace officers and the list will go on.

These people are the hope for educating rural PNG. People like him bring direction to the confusion of a people caught between the past and the present – a people lost in transition between cultures.

These volunteers are not looking for recognition. These volunteers approach what they do as a calling, a purpose for being born into this country for this day and time. They are the real patriots, a shining beacon of example to many who expect pay to do the minimum required to serve this great country.

In the hand of a wise government, local volunteers represent a workforce that can accomplish a lot of government plans in the rural and remote places in PNG. At the moment, these group of people act on their own, with their own resources and at their own time.

They struggle, but they continue because they believe it is their calling. Blessed are the feet of those, who bring good news and hope.

Re-wire the Brain: New Conservation Direction

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A singsing group from the Zia Tribe of the Waria Valley, Morobe South Coast.

Whittling it down to the bare bones of it all, conservation has been about satisfying human values: protecting and or restoring ecosystem services for the benefit of humans, preserving a super market for human needs, protecting aesthetic values for human pleasure, securing nature for posterity value – especially in pharmacology for the benefit of humans, and protecting the inherent value of nature as deemed important by humans.

When conservation efforts is human centered, the underlying philosophy is that of a custodian.  Human beings make themselves lord over nature, the rule maker – they take on the responsibility for protecting nature by making the rules to safeguard  nature and to reverse the negative impacts caused by members of their species.

The ideology of custodianship is absent in a lot of indigenous groups.  For example, people in traditional Melanesia consider themselves part of nature. The relationship is one of awe and respect and fear because of the intricate relationship and interdependence that exists between humans and nature.

Conservation proponents from the West who brought conservation to Melanesia brought in the custodian ideology.  Melanesians were thoughtlessly taken out of nature and crowned as lord over nature.   Their fear of the spirits and the unknown was revealed as petty and expelled as myth.

Knowledge and technology which was supposed to protect nature instead liberated voracious consumers.  The fear of the unknown and the fear of spirits expunged from his existence, the semi traditional man has run amok  in the forest, lighting fire and cutting trees and  over-harvesting  wildlife.

Western project proponents wrongly assumed that  forest owners shared their  values for conservation.  In reality, the forest owner have never wasted sleep on issues of climate change and extinction. Any change in nature was taken in stride as nature being nature.

The West also brought with it the concept of development.  A concept that contradicts their idea of conservation. Development is measured by  an accumulation of material wealth and money, while conservation promotes frugality.  When judged through western eyes , the forest people were pitied as a poor people.

Desiring  ’development’ but being so far from development opportunities,  the forest owners readily embraced conservation as a development option. The conservation proponents misread the enthusiasm of forest owners and pledged goods and services in exchange for a piece of the bush.  In the long run, the good intentions become a liability when conservation proponents become  engrossed in community development issues that had nothing to do with conservation.

The custodian mentality will not begin to sink in until forest owners achieve self-actualization as per Maslow’s Hierarchy of Needs.  Self-actualization will come about only when these forest people are satisfied with their station in life. Only then can they appreciate the custodian philosophy of looking after nature.

The irony of the preceding paragraph is that, indigenous people had achieved some level of self-actualization in their own societies. People had reached a point where all their basic needs were taken care of that they had time for activities outside of survival. Evidence is in the complexity of  customs and cultural rites and adornment.

Despite that, indigenous people are judged against the introduced culture of materialism and individualism, this causes them to lose confidence and trust in the system that worked for their forefathers and which has been passed down through generations.  They lose confidence in their innate knowledge of their environment.

With misplaced priorities, people shun the real keepers of knowledge – the elders, and put their faith in high school graduates who can speak English.

For progress, there is a need for indigenous communities to re-kindle pride for culture. A re-wiring of the mind that helps them realize that development is relative and that they are not as destitute as they are made to feel and they can keep their culture and live in a village and also enjoy the benefits of Western inventions such as medicine and countless technology.

The onus is now on indigenous people to reconcile their indigenous way of life with ideas from the outside.  A balance must be found between the two because conservation has become the last lifeline for indigenous people in maintaining and sustaining a livelihood in the face of rapid loss of culture, climate change, rapid population growth and loss of water sources and cultural lands.

 

 

Poverty in PNG. What did they measure?

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According to Oxfam Australia, poverty has increased in PNG since the mid-1990s. It now stands at 37%. In other words, just over 2.6 million people out of a population of 7.5 million total population of PNG live on less than USD $1.25 per day.

To get a picture of the 2.6 million poor people in PNG – combine the population of the five highland provinces plus Morobe Province.

At today’s exchange rate, being poor in PNG means, having less than K3 at the end of any given day.

Indeed, in an urban setting, a K3 cannot buy the standard daily town meal of rice and tinned fish. A K3 is only enough for an unhealthy lunch of one deep fried flour ball and one boiled sausage. Similarly, at the market, a K3 can only buy a small heap of kaukau or potato for just one meal.

In contrast, in the rural area, a K3 has more value at the market but dramatically decreases at the trade store. At the market, a K3 can buy kaukau, greens and a piece of fruit or a coconut. However, a K3 in the village is not enough to get anything, except a packet of biscuit or two. A rural family wishing to eat both rice and fish need to have at least a US$7 or K20.

The K3 has different value at different places. Economists may explain this as the impact of supply and demand. The value of a K3 is high in the rural market because the demand for vegetables is low where supply is high. Demand for store bought goods however, is high in the rural areas. The price hike is probably because of freight charges as well as the fact that imported stuff including food are luxury items in rural area.

A luxury item is not needed for survival but is acquired for various reasons including to make life more pleasant or as a status symbol. Luxury goods are typically more costly and are often acquired by people who have more money than an average person.

What is money when people maintain their livelihood from the environment at no charge? This reason makes the current definition of poverty irrelevant in a place where cash is irrelevant.  The question now is, who are the 37% poor people in PNG?  What did they measure to come up with that number?

Definitely, the poor people are not the politicians and their cronies, who make up 1% of the population. It definitely is not the 10% working class who get paid enough to eat more than just rice and tinned fish until the next pay day. Because of the reasons above, the 75% rural people are out. The only group remaining are the vagabonds – the village runaways who have left the village for a life in town.

The absence of good data makes it hard to verify the Oxfam data if indeed, vagabonds when rounded up can fill up the highlands region and spill into Morobe province. Current assumption elsewhere put vagabonds at around 15% of the total population. Where then, is the other 22% of poor people as reported by Oxfam Australia?

Making lists and ranking people according to an irrelevant target can affect the psyche of human beings.  When people are made to feel helpless, they stop looking at ways to help themselves. They become dependent, feel impoverished, and disillusioned.

Change your mind and change your life. That is all it requires for us to take our life back from dependency. Since time immemorial, people have depended on their environment to maintain a livelihood. The instinct for turning soil into food is not lost to even the urbanites. Go to any house with a yard and you will see banana, or cassava or even fruit trees incorporated into the landscape. Go to any settlement and you will see people tending any piece of soil they can find.

Therefore, poverty in the PNG context is not about money. Living in poverty in PNG is when households go to sleep hungry because they are not willing to turn soil into food.  Poverty in PNG is when people forsake food security in the village for town where cash is king.

The use of a single currency as the only legal tender has disadvantaged the rural people. If the government cannot support economic activities in rural areas for people to earn money, then it must allow rural people to barter using wealth from their environment. They can barter for food and especially medicine using wealth from the forest when they have no cash to buy those select items.

Book Review: Searching for pekpek. Cassowaries and Conservation in the New Guinea rainforest.

IMG_6511I see James Cameron’s Pandora in my mind’s eye, but behind the scenes – the internal conversations, the private moments, sickness, death, frustrations and many tiny victories – all the little moments that go into informing a great script.

It was a feat to relocate from a jungle of concrete, steel and glass to the forest – with jungle of trees that seem to stretch all the way to the end of the earth, covered with man eating vines, giant waterfalls, steep mountains, misty valleys, flash floods, pre-historical birds, and humans so at home in their environment they seem to possess supernatural powers.

Instead of Jake Sully among the 7 foot tall Naavi you have Andy and Deb among the 5 foot Pawaia.  Roaming the jungle, living, seeing and learning by searching for  “pekpek”.

In the pages of this book lies the proof that we are each built for our respective environment. It is perfectly Ok if in another life you find yourself a Pawaia in a forest or an urban warrior on the streets of New York.

In the pages of this book is also the narration of a life calling. The noblest calling – to defend Mother Nature in this tiny blue marble we call home. Many are called but few are brave enough to walk the path.

In the Avatar of Pandora, the story ends with the hometree burning to the ground, in Papua New Guinea, there is hope for a future because of dedicated people who with brutal honesty share their personal experiences – setting the foundation for greater exploits for science.   And cautioning against capitalists who come dressed in sheep skin.

I was briefly a student in the capacity building course before the program was dismantled. The training program taught me more than my four years of university.  Andy and Deb were mentors and role models.   Conservation was like a religion to them, a conviction that permeated their whole being (as is apparent in this book) – and they were building disciples. Disciples armed with a science knowledge to ensure sustainable management of resources for the forest people.

Much of what has become the basis of my consciousness for nature protection was absorbed from Andy and Deb and the countless visitors they brought to the program and the conversations and importantly, the paper discussions.

In retrospect, their model for building local manpower is working.  Regardless of whose payroll the ex-students are being paid from now, the conservation principles received from Deb and Andy lives on. They have built a cohort of biologists and conservationists who are capable of driving conservation into the future.

The first chapters of the book sounds so romantic – the stuff of adventure tales immortalized around dinner tables. At the turning of the pages, it becomes apparent that this accomplishment was at a great cost. Disease, rascals, “sanguma”, death, estrangement from relationships – a hefty price was paid in the name of conservation.

So what, after all of this?

Indeed, humans have short memory. The only remaining physical evidence of the dream of  a field station may be the metal frames of the proposed research centre and the iron cast oven slowly rotting in the jungle, which are now probably “tumbuna” story among the locals. But for some of us who have walked part of the way, no matter how brief, the place will forever be an altar of sacrifice – where tears, sweat and blood were shed for a cause. It is a sacred site for pondering life and the purpose for being alive at a time such as now when reckless plunder of the earth seems more fashionable than protecting it.

The best gift any generation can leave for the future is telling their story so the future can learn and make better choices.  Andrew Mack has done just that with his book.

The documentation of conservation history in Papua New Guinea in this book is priceless. The lessons to learn from it is universal. I would recommend this book as a reading for any student in the field of conservation in PNG or anywhere else in the world.

What should be our research priorities in conservation?

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PNG as a wilderness area contains unique landscapes, undiscovered genetic potential and endemic plants and animals. The ecosystems play a vital role in the maintenance of global health.

However, this wilderness area and the biodiversity it contains are threatened by over-exploitation, pollution and destruction. The threat is magnified by the lack of information on what is in this wilderness area.

Conservation is a must, however, in the face of this urgency and with limited resources – what will be our priority?

Do we focus on ecosystems so that we preserve the process that support the biodiversity which indirectly is the protection of biodiversity, or do we focus on species – the traditional conservation unit, or do we focus on the evolutionary connection of species by studying the genetics?

Do we focus on taxonomy or the ecological relatedness of the biodiversity or the biology of the species? What about policy and related conservation laws? What about the interaction between humans and nature?

Mangrove Planting for Climate Change

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Mangrove as a tool in addressing climate change gained prominence after the East Asia Tsunami in 2004. The tsunami generated in the Indian Ocean, ravaged coastal communities facing the Indian Ocean taking many lives and damaging infrastructure worth a lot of money.

Anecdotal evidence show that villages situated behind mangroves stands, sustain less damage when compared to those communities without mangrove barriers.

In the absence of technological intervention, Climate Change Experts identify mangroves as the first protection for coastal villages facing coastal flooding and extreme high tide.  Mangrove projects can be easily implemented by communities. Mangrove planting and rehabilitation costs less than other technological interventions and has been shown to be effective in saving lives and property.

What makes mangroves special?

Like any other tree species, the mangroves take 10-15 years to mature before they can provide the desired effect. Mature stands of mangrove act like a porous fence that slows down wave energy by reducing the velocity of the waves into and out of communities resulting in less damage infrastructure and livelihood.

 

Mangrove planting or mangrove forest rehabilitation must be approached as a long term strategy with the goal of ensuing planted and or rehabilitated mangrove stands become mature stands in the future.

Current practice involves planting of plant mangrove seedling in areas already under threat from the rising sea level. Numerous mangrove replanting exercise have never attained the envisaged success – this is despite the common  knowledge that young mangroves at waterfront are vulnerable to wave action and are easily uprooted and killed by the sun and the salt.

Ideally a mangrove replanting exercise should duplicate a vegetation succession as happens in nature.

Vegetation succession at a beach normally starts from the forest edge and gradually grows seaward.

Firstly, pioneer species like vines and grasses grow first to help build a soil environment suited for succession to take place. Then the trees, starting with the terrestrial species at the forest edge. Once this has established then the back mangrove species is the next to germinate, followed by the middle mangrove species then finally, the front line mangrove species facing the foreshore.

Re-vegetation through succession enables the plants to gradually adapt to a salty growing substrate and increases their chances of survival.

The process of natural succession takes years, the same will apply to a successful mangrove planting project.

The communities that survived the East Asia Tsunami in 2004, did not plant their mangrove stands the year prior to the tsunami. The mangrove stands have existed and protected, probably not intentionally, but importantly , the mangrove stands provided the needed protection.

While waiting for the mangrove forest to grow , the most cost effective climate change activity is educating people about the impending crises and the options available for adapting to the change.  Local people do have solutions for their challenges. They must be involved in the quest for a solution.

For the donors who fund mangrove projects, they  must realize that the impact of mangrove planting can only be realized in the future. Therefore they must  look for other targets to measure how their funds in the short term  is successfully addressing the climate change challenge.

Life Giving Water

Water quality is a good predictor of human health. When the water is good, life is good and when the water is bad, you get sick people and sick environment.

Intact forests  play an important role to ensure that ensures there is fresh, clean water for both wildlife and human beings. But deforestation disrupts the water cycle.

The removal of trees results in the groundwater tables getting depleted because the trees lose their function of helping the soil absorb flowing water. The land then becomes unproductive as soil properties responsible for supplying soil nutrients are leached from rain falling freely on the soil. The large quantity of sediments washed away from deforested areas end up in streams and river cause high turbidity and siltation, causing negative  impacts on fisheries further downstream as far as the reefs.

The surest way to ensure a good water supply is to keep forests intact.

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Birds and their coloured feathers

The colours observed in bird feathers is made up of keratin, carotenoids, and melanin or a combination of the three.

feather Keratin serves a structural function in the construction of feathers. The keratin differs in implantation, thickness and stiffness of the rachis and barbs, symmetry and curvature of vanes. This structural design plays an important role when the bird combines colour and pattern to produces different signals.

Carotenoids are the pigments responsible for most bright reds, oranges, and yellows. Carotenoid cannot be synthesized by animals, and must be included in the diet, and are often limited in nature. Colours and ornaments that rely on carotenoids are costly to produce. Carotenoid is ingested from the diet at the time the bird is moulting and the colour gets deposited in the feathers.

Melanin pigments are deposited as black or dark brown granules within the epidermal cells. They create colour effects in combination with other pigments. Melanin adds strength and abrasion-resistance to keratins. Melanin is also a predictor of dominance, hormonal balance, foraging abilities, and provides protection from ectoparasites.

The gene responsible for melanin has been identified down to a single locus. This gene is highly variable for different birds and produce a colour ranging from the black, grey, brown to reddish brown and the yellow in chicken chicks.

The persistence of colour variations  in birds from generation to generation shows that feather colour is an inherited trait. Apart from the genetics, the amount of light variation in the environment also controls the variation observed in bird feather colour.

The amount of light in the environment is affected by the environmental features, for example, a forest with trees would exaggerate shadows when contrasted to a treeless environment. Furthermore, the light spectrum changes with increasing altitude.

Bird plumage can be classified into three groups according to the reflecting properties of the light as would be seen by the birds. Type A feathers have strong reflecting properties while type B has no reflective properties; and Type A/B only gives a weak reflection. Melanin colours ranging from pale yellow, chestnut, and brown and, black does not reflect much light in the ultra-violet (UV) range.

 The patterns observed on feathers are created by the scattering of light by ordered layers of melanin granules within the keratin of the barbs. The birds are capable of either repeating exactly from one set of feathers to the next or varying to produce apparent differences between sexes, age group and populations.

The green colour in parrots and other green birds is rarely acquired through the diet, but is a combination of yellow and blue. If the yellow is a Type A then the reflectance will be high, but if the yellow contains melanin then the green will result in Type A/B. CSC_0828

The red coloured feather is most times type A/B.  The type A/B red is mostly observed in birds that inhabit areas with more precipitation where red radiation is weak and allows the bird to blend into a dark background making the bird less conspicuous in the dense canopy of the rainforest.

Many bird species that are involved in predator-prey relationships exhibit colour polymorphism. These birds tend to move continuously, have a generalist habitat requirement and a widespread but patchy distribution. The Owl is a good example.

The adaptative function of melanin type B plumage on the cuckoo brood parasites is related to its life style of stealth.  The dull plumage has no reflectance and therefore is cryptic and conceals the presence of the parasitic bird near host nests. Furthermore, the arrangement of the bars on the feather which is arranged in the broken fashion enables the bird to remain cryptic in the undergrowth of the woodlands and mangrove bush while it searches for possible host.

The Bird of Paradise feathers seem to be the attraction for mate choice. A male with bright colour signals good nutritional condition and could be related to his ability to forage for the high quality food. As a result, bright colours in the male bird have been associated with the ability to provision, disease resistance, dominance and the honest advertisement of sexual prowess. The extra feathers on the Bird of Paradise does not have any aerodynamic significance but developed as a result of selection by females. The choosy female achieves the highest fitness by mating with an individual displaying the feature that signals the best quality.  However such trait often impairs foraging success and increases predation risk, so that only high quality individuals can afford such a trait and only high quality males are chosen by the female.

When human beings begin to understand the importance of feather color to birds, we shall begin to see the implication of our actions of selectively harvesting beautiful feathered birds, or removing bird habitat through logging. Or even the detrimental effects of keeping bids in aviaries as an excuse for conservation.

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