Wildlife interactions in tourism are criticised by some on welfare grounds due to the
negative impacts on the individual animals, considered to be over-worked, poorly
provided for and unable to express normal behaviours. Conversely, they may be used as
a tool to create conservation awareness and generate revenue. Lion cub interactions
have great appeal due to the charismatic nature of the species and the fact that they are
so young. Lion cub interactions take place internationally but are more prolific in a country
such as South Africa where the species is intensely farmed, with cubs being readily
available for the attraction. A stakeholder workshop was held with a broad representation
of the industry. The leading welfare concern was determined to be the lack of governance
within the industry, with cub nutrition, cub social needs and the effects of removing the
cubs from the mother, being some of the concerns. A set of non-negotiables were
identified for the industry. Thereafter, an adaptive conjoint analysis was used in a wider
online survey of stakeholders to rank and weight their importance. Social grouping of the
cubs, followed by their ability to choose their own environment, were the top two weighted
welfare issues. The value model recognises practices which do not contribute to the
animal’s welfare and identifies unacceptable poor practices which should be avoided. In
a field study, the ethology of the lion cubs at three facilities in South Africa was recorded
to determine the impact that interactions may have on their behaviour. Human interaction
frequency was determined to have an impact on both the durations and diversity of
behaviours exhibited and when high, the development of a behavioural pathology became
evident. Abnormal behaviour in the form of stereotypic pacing also developed. The
interacting tourists were interviewed and whilst most were unaware of any controversy
around interacting with lion cubs, others were determined to experience the interaction
regardless. Expectations of interactors were generally low with very few experiencing any orm of reflection. Children clearly influenced the decision to participate in the activity.
Regrettably, education opportunities were lost with few being made aware of lion
conservation issues. Interactors were attuned to selected welfare concerns but had
conflicting views on freedom from discomfort. A harms-benefit analysis incorporating
utilitarian ethics was tested for various lion cub interaction positions within South Africa.
The best ethical practice identified, was one suggesting that an alternate more
appropriate species should be considered.
Die interaksie tussen mense en wilde diere as deel van toerisme-aktiwiteite, word
om welsynsredes deur sommiges gekritiseer weens die negatiewe impak wat hierdie
aktiwiteite op die individuele diere het. Sodanige impakte word beskou as uitputtend,
swak versorging en die onvermoë van die diere om normale gedrag te openbaar.
Daarenteen dien hierdie toerisme-aktiwiteite as 'n hulpmiddel vir bewaringsbewusmaking
en inkomsteskepping. Interaksies met leeuwelpies het 'n groot aantrekkingskrag as
gevolg van hul charismatiese aard. Die feit dat dit 'n jong dier is maak die aktiwiteit nog
aantrekliker. Interaksies met leeuwelpies vind internasionaal plaasvind, maar is meer
omvangryk in 'n land soos Suid-Afrika waar daar intensief met leeus geboer word en
welpies geredelik beskikbaar is vir diè tipe aktiwiteit. 'n Werkswinkel vir belanghebbendes
met wye verteenwoordiging uit die bedryf is aangebied. Die vernaamste welsynskwessie
is as die gebrek aan bestuur in die bedryf geïdentifiseer, terwyl welpievoeding,
maatskaplike behoeftes van die welpie, sowel as die gevolge van die verwydering van
die welpies van die leeuwyfie (moeder) ook uitgewys is. 'n Stel ononderhandelbare
praktyke vir die bedryf is bepaal. Daarna is 'n aanpasbare benadering tot saamgestelde
analise in 'n breër aanlyn-opname van belanghebbendes gebruik om die belangrikheid
van hierdie praktyke te orden. Sosiale groepering van die welpies, gevolg deur die
vermoë om hul eie omgewing te kies, was die twee belangrikste welsynkwessies. Die
waardemodel identifiseer praktyke wat negatief op die welstand van die dier inwerk en
onaanvaarbare swak praktyke wat vermy moet word. Die etologie van welpies is in ‘n
veldstudie by drie fasiliteite in Suid-Afrika opgeteken om die impak wat interaksies op hul gedrag kan hê te bepaal. Daar is vasgestel dat die frekwensie van menslike interaksie 'n
invloed op die duur en diversiteit van die gedrag wat getoon is, het. Verder is bepaal dat
wanneer hierdie interaksiefrekwensie hoog is, die ontwikkeling van 'n gedragspatologie
duidelik word. Abnormale gedrag in die vorm van stereotipe stap het ook ontwikkel. Deur
onderhoudvoering met die interaksie-deelnemers is vasgestel dat die meeste deelnemers
nie bewus was van enige omstredenheid rondom interaksies met leeuwelpies nie, terwyl
ander vasbeslote was om ten spyte hiervan met die interaksie voort te gaan. Die
verwagtinge van deelnemers was oor die algemeen laag en baie min het enige vorm van
dieper betekenis ervaar. Die teenwoordigheid van kinders het die besluit om aan die
interaksie-aktiwiteit deel te neem, duidelik beïnvloed. Ongelukkig het
opvoedingsgeleenthede verlore gegaan en weinig van die deelnemers is van leeu bewaringskwessies bewus gemaak. Deelnemers aan die interaksies was ingestel op
selektiewe welsynskwessies, maar het teenstrydige menings oor vrywaring van ongerief
van die diere gehad. ’n Skade-bate-analise wat utilitaristiese etiek insluit, is vir
verskillende leeuwelpie-interaksies in Suid-Afrika getoets. Die uitkoms was dat die mees
etiese praktyk sou wees om ’n alternatiewe, meer geskikte spesie te identifiseer en te
oorweeg vir interaksies.
Likamano tsa liphoofolo tse hlaha le bohahlauli li nyatsuoa ke ba bang ka mabaka
a boiketlo ka lebaka la litlamorao tse mpe ho liphoofolo ka bonngoe, tse nkoang li
sebelisoa ho feta tekano, li sa fuoe hantle ebile li sa khone ho hlahisa boits'oaro bo
tloaelehileng. Ka lehlakoreng le leng, li ka sebelisoa e le sesebelisoa sa ho hlahisa
tlhokomeliso ea paballo le ho etsa chelete. Likamano tsa litau li na le boipiletso bo boholo
ka lebaka la sebopeho se khahlisang sa mofuta ona le taba ea hore li nyane haholo.
Tšebelisano ea tau ea likonyana e etsahala machabeng empa e atile haholo naheng e
kang Afrika Boroa moo mofuta ona o lengoang haholo, ka malinyane a fumaneha
habonolo bakeng sa ho hohela. Thupelo ea bankakarolo e ile ea tšoaroa e nang le
boemeli bo pharalletseng ba indasteri. Matšoenyeho a ka sehloohong a boiketlo a sechaba a ne a ikemiselitse ho ba khaello ea puso ka har'a indasteri, ka phepo e ntle ea
bana, litlhoko tsa sechaba tsa bana le litlamorao tsa ho tlosa malinyane ho mme, e le tse
ling tsa lintho tse tšoenyang. Sehlopha sa lintho tseo ho sa buisanoeng ka tsona li
fumanoe bakeng sa indasteri. Kamora moo, tlhahlobo e kopanetsoeng ea kopanyo e
sebelisitsoe phuputsong e pharalletseng ea inthanete ea bankakarolo ho lekanya le ho
lekanya bohlokoa ba bona. Sehlopha sa sechaba sa malinyane, se lateloang ke bokhoni
ba ho ikhethela tikoloho, e ne e le litaba tse peli tse holimo tsa boiketlo. Moetso oa boleng
o amohela mekhoa e sa tlatselletseng boiketlong ba phoofolo mme e supa mekhoa e
mebe e sa amoheleheng e lokelang ho qojoa. Phuputsong ea tšimo, thuto ea boitšoaro
ea malinyane a litau litsing tse tharo tsa Afrika Boroa e ile ea hatisoa ho fumana
tšusumetso eo litšebelisano li ka bang le eona boitšoarong ba bona. Maqhubu a
tšebelisano ea batho a ne a ikemiselitse ho ba le tšusumetso ho nako le ho fapana ha
boitšoaro bo bonts'itsoeng mme ha bo phahame, nts'etsopele ea lefu la boitšoaro e ile ea
bonahala. Boitšoaro bo sa tloaelehang ka mokhoa oa stereotypic pacing le bona bo
hlahile. Bahahlauli ba buisanang ba ile ba botsoa lipotso 'me ha ba bangata ba ne ba sa
tsebe phehisano efe kapa efe e mabapi le ho sebelisana le malinyane a tau, ba bang ba
ne ba ikemiselitse ho bona tšebelisano ho sa tsotelehe. Litebello tsa likhokahanyo ka
kakaretso li ne li le tlase 'me ke ba fokolang haholo ba nang le mofuta ofe kapa ofe oa
ponahatso. Ho hlakile hore bana ba ile ba susumetsa qeto ea ho nka karolo mosebetsing
ona. Ka masoabi, menyetla ea thuto e ile ea lahleha ka ba fokolang ba ileng ba tsebisoa
ka litaba tsa paballo ea tau. Basebelisi ba ne ba ikamahanya le mathata a khethiloeng a
boiketlo empa ba ne ba e-na le maikutlo a loantšanang mabapi le tokoloho mathateng.
Tlhatlhobo ea melemo ea kotsi e kenyelletsang boits'oaro ba ts'ebeliso e ile ea lekoa maemong a fapaneng a ts'ebelisano ea bana ba tau ka hare ho Afrika Boroa. Tloaelo e
nepahetseng ea boits'oaro e khethiloeng, e ne e fana ka maikutlo a hore ho lokela ho
nahanoe ka mofuta o mong o loketseng haholoanyane.
