India, a land known for its cultural richness and biodiversity, has in the past century witnessed the quiet disappearance of one of its iconic large mammals like the cheetah. While we mourn such losses, we often overlook those species still silently struggling for survival amidst human-dominated landscapes. Among them is the Indian gray wolf (Canis lupus pallipes), a species that remains critically underrepresented in media conservation dialogues despite its declining population, which is now estimated to be fewer than 3,000 in the wild.
The Indian wolf occupies a paradoxical position in public consciousness. As a top predator, it plays a vital role in maintaining ecological balance. Yet, it is often perceived negatively due to its proximity to human settlements and occasional livestock predation. Unlike charismatic species such as the tiger or the elephant, the wolf rarely gets public sympathy. Its presence in election manifestos of political parties is virtually non-existent, and even when the media turns its gaze towards wolves, the coverage is often alarmist and biased. A recent example from Uttar Pradesh’s Bahraich district illustrates this vividly. Wolves were portrayed solely as threats, with no effort made to understand the ecological context or the actual drivers behind human-animal conflict. This tendency to sensationalise, coupled with a political reluctance to confront issues rooted in human actions, contributes to the continued marginalisation of this species.
Amidst this grim reality, there exists a remarkable story of coexistence and cultural conservation unfolding in the tribal landscape of Jharkhand. In our recently published study in Nature’s Scientific Reports, titled “Den site selection by Indian gray wolves in tribal landscapes of Mahuadanr Wolf Sanctuary considering ecological and cultural factors”, we explored how traditional tribal beliefs influence the denning behaviour of wolves in India’s only dedicated sanctuary for this species. The Mahuadanr Wolf Sanctuary, located in Latehar district, is nestled within a landscape dominated by tribal communities, more than 80 per cent of whom follow “Sarna Dharma”, a nature worshipping religion that venerates forests, rivers, and natural elements.
One of the most striking practices among Sarna followers is their seasonal avoidance of Sal forests during the winter months, a time considered sacred as it coincides with the blooming of the Sal tree (Shorea robusta). The belief is that entering the forest during this sacred phase may anger the deities, and so these groves are left undisturbed from November to February. Coincidentally, this period aligns perfectly with the breeding and denning season of the Indian gray wolf.
Our research sought to understand whether wolves were responding not only to the physical features of the landscape but also to these culturally imposed zones of silence. We hypothesised that wolves would prefer den sites in ecologically challenging terrains such as steep slopes or dense undergrowth that offer natural protection from predators. At the same time, we suspected that the cultural avoidance of Sal forests by the local human population might provide an unintentional yet effective buffer against human disturbance during the wolves’ most sensitive life stage: breeding and pup-rearing.
The data we collected strongly supported both hypotheses. Wolves were found to select den sites in areas with higher slopes and thicker shrub cover features that reduce the risk of detection and provide physical barriers to potential threats. But perhaps even more compelling was the influence of Sal forest abundance on den site selection. Den sites were significantly more likely to be located in Sal-dominated areas, suggesting a clear preference for zones culturally left undisturbed. These sites were also located farther from human settlements and had lower disturbance indices, indicating a conscious avoidance of human activity.
The implications of these findings extend far beyond the boundaries of Mahuadanr. They challenge the conventional view that human proximity is always detrimental to wildlife and instead suggest that nuanced, culturally informed behaviours can create conditions conducive to species survival. In this case, what began as a religious belief system has, over generations, crafted seasonal sanctuaries within an otherwise human-occupied landscape. This intersection of cultural tradition and ecological necessity provides a powerful model for conservation in regions where fenced-off protected areas are neither feasible nor culturally appropriate.
Moreover, our findings call into question the rigid dichotomy often made between nature and culture. In many tribal belief systems across India, this separation simply does not exist. Nature is not an external entity to be managed or exploited it is sacred, imbued with spirit, and deserving of respect. Such perspectives offer a vital counterbalance to top-down conservation models that often exclude local communities or impose blanket restrictions without regard for lived realities.
In a country as densely populated and deeply spiritual as India, the future of large carnivores like the Indian gray wolf may well depend on our ability to integrate scientific knowledge with cultural wisdom. Conservation strategies that recognise and work with local traditions not against them are more likely to gain community support and achieve long-term success. Wolves may not be beloved by all, but they are respected by some, and that respect, when rooted in tradition, can be a powerful force for protection.
The story of Mahuadanr offers a rare and hopeful example of how deeply embedded cultural values can align with the ecological needs of a threatened species. It demonstrates that conservation does not always require new laws or massive interventions. Sometimes, it simply requires listening to the land, to the people, and to the species that have quietly adapted to both.
As India continues its march toward economic growth and urban expansion, we must not forget those species that dwell in the margins biologically crucial, culturally misunderstood, and ecologically irreplaceable. The Indian gray wolf may not echo like the human voice in rallies or courts, but in the sacred silence of the Sal forests, its quiet presence speaks and some humans are finally listening.
Shahzada Iqbal is Research Biologist at the Wildlife Institute of India (WII), Dehradun and Research Scholar at Department of Wildlife Sciences, Aligarh Muslim University, Aligarh
Orus Ilyas is Professor in Biodiversity & Environmental study, at the Department of Wildlife Sciences, Aligarh Muslim University, Aligarh
Views expressed are the authors’ own and don’t necessarily reflect those of Down To Earth