Do cultural taboos regulate hunting in transitioning Indigenous communities? The case of the Idu Mishmi of Northeast India

There is rising recognition of resource-use rights of Indigenous Peoples and Local Communities (IPLCs) within wildlife conservation. Historically, sociocultural institutions ensured wildlife sustainability in many IPLC areas. However, the future viability of such institutions is uncertain as IPLCs change in response to external pressures and internal aspirations, potentially rendering many traditional institutions weak and open to exploitation. This is particularly true for wildlife hunting, which remains a central sociocultural and economic activity for many IPLCs. We empirically examined the role of cultural norms, especially hunting taboos, in shaping hunting practices among the rapidly changing Indigenous Idu Mishmi people of Northeast India. Idus harvest large mammals and pheasants under strict taboos linked to ideas of cosmic retribution. Monthly data were gathered on wildmeat consumption, hunting and taboo adherence with a representative sample of 90 households from January to September 2015. These variables were modelled as a function of household wealth, gender, education, rural–urban-ness, ethnicity, religion and seasonality using a mixed-effects framework. Results show that wealthy non-locals and the wealthiest among the Idu consumed considerably more wildmeat than other categories. Rather than hunt themselves, wealthier Idus bought meat from the less wealthy, thereby using their wealth to transfer the burden of taboo observance over to the poorer. Taboo adherence was the lowest for Christian converts. Taboos continue to effectively regulate wildmeat consumption as considerably less wildmeat was consumed across all wealth categories during taboo periods. Synthesis and applications. We emphasise the importance and resilience of cultural norms in governing hunting in IPLCs despite historical and ongoing colonisation, market capitalism, religious and sociocultural change. Policy implications. We call for strengthening IPLC rights while arguing for better understanding of how the complex process of sociocultural change reconfigures relationships with non-human animals and their conservation.