Understanding the ecological consequences of roads and developing ways to mitigate their negative effects has become an important goal for many conservation biologists. Most mitigation measures are based on road mortality and barrier effects data. However, studying fine-scale individual spatial responses in roaded landscapes may help develop more cohesive road planning strategies for wildlife conservation. We investigated how individuals respond in their spatial behavior toward a highway and its traffic intensity by radio-tracking two common species particularly vulnerable to road mortality (barn owl Tyto alba and stone marten Martes foina). We addressed the following questions: 1) how highways affected home-range location and size in the immediate vicinity of these structures, 2) which road-related features influenced habitat selection, 3) what was the role of different road-related features on movement properties, and 4) which characteristics were associated with crossing events and road-kills. The main findings were: 1) if there was available habitat, barn owls and stone martens may not avoid highways and may even include highways within their home-ranges; 2) both species avoided using areas near the highway when traffic was high, but tended to move toward the highway when streams were in close proximity and where verges offered suitable habitat; and 3) barn owls tended to cross above-grade highway sections while stone martens tended to avoid crossing at leveled highway sections. Mortality may be the main road-mediated mechanism that affects barn owl and stone marten populations. Fine-scale movements strongly indicated that a decrease in road mortality risk can be realized by reducing sources of attraction, and by increasing road permeability through measures that promote safe crossings.

Representations of animals are diverse and can portray local understandings of nature conservation, information that is often missing from conservation debates. In Cantanhez National Park (southern Guinea-Bissau), chimpanzees (Pan troglodytes verus) are recognized as animals that share certain features with humans but live independently of them in the forest. However, chimpanzees are also integral to socially mediated, deep-rooted local narratives about sorcery and nature conservation. We use results from ethnographic research to explore local interpretations of chimpanzee attacks on people. Attacks by ‘bush’ chimpanzees occur when an animal is provoked by someone's actions towards it. Unprovoked attacks, however, are either interpreted as the act of a shape-shifted chimpanzee (i.e. a sorcerer) or as the responsibility of conservation stakeholders. In the case of unprovoked attacks, chimpanzee aggression is linked to a perceived abuse of power and to greed, with implications for nature conservation locally. Close analysis of local representations of animals contributes to a broader consideration of conservation priorities and practice.

In Cantanhez National Park in Guinea-Bissau the construction of meaning made after encounters with chimpanzees is associated with local social life. If a chimpanzee makes an unprovoked attack on a person, its actions are often understood as those of a sorcerer. Chimpanzees are involved in two parallel accusation discourses: one is played in intimate spheres of sociability where sorcerers harm their kin to benefit from secret alliances, and the other addresses a wider audience perceived to benefit from chimpanzees which are being protected at the expense of other humans. Both narratives represent local criticism against transgressions to calculations of redistribution and reciprocity. Dans le Parc national de Cantanhez en Guinée-Bissau, la construction du sens réalisée lors de rencontres avec les chimpanzés est en relation avec la vie sociale locale. Si un chimpanzé est impliqué dans une attaque non provoquée contre un être humain, ses actions sont souvent comprises comme provenant d'un sorcier. Les chimpanzés sont impliqués dans deux discours d'accusation parallèles. D’une part, dans les sphères intimes de sociabilité où les sorciers nuisent à leurs proches pour bénéficier d'alliances secrètes; d'autre part, par rapport à un public plus large perçu comme bénéficiant des chimpanzés qui sont protégés aux dépens d'autres humains. Les deux récits représentent la critique locale en ce qui concerne les transgressions liées aux hypothèses de redistribution et de réciprocité.