Faeces were counted along horizontal, 5.0m wide strips at altitude intervals of 100m to examine the altitudinal ranging pattern of a band of black-and-white snub-nosed monkeys （Rhinopithecus bieti） at Nanren （99°04′E, 28°34′N, Baima Snow Mountain Nature Reverse, Yunnan, China） at four areas in each season between 2000-2001. Faeces were also counted along vertical, 2.5 m wide strips in one subvalley and on one subridge in each area. Monkeys used an altitudinal range of 3500-4300m, but preferred occupying the upper forest belt between 3900 and 4200m asl year-round, being at the highest altitude in summer, the lowest altitude in spring, and middle altitudes between autumn and winter （lower in winter than autumn）. Moreover, there were secondary peaks of lower altitude use （3700m） in spring and winter. In addition, more faeces were distributed in subvalleys than on subridges in winter, this suggests that monkeys tend to spend more time in subvalleys where there is less wind and fluctuating temperatures. The significant correlation between faecal density and lichen load might indicate that altitudinal distribution of food resources may act as an important factor affecting the monkeys＇ range. The monkeys might migrate to lower altitudes to eat young sprouts and leaves in spring, and to shelter from snowstorms in winter, possibly resulting in the secondary peaks at lower altitudes.
Found in the Trans-Himalayas of north-west Yunnan and south-east Tibet, the black-and-white snub-nosed monkey （Rhinopithecus bieti） is one of the world’s most endangered primates. A recent survey indicates that only 15 groups with 2500 individuals remain in the wild. However, the Tibetan Xiaochangdu group may be the only equilibrium group in the field since the last investigation in 1988. To evaluate the effects of traditional culture and socioeconomic activity on biodiversity conservation of R. bieti, we conducted a case study in the Honglaxueshan National Nature Reserve in southeast Tibet from June 2003 to May 2005. Interviews, direct observations, and analysis of socioeconomic data indicated major advantages to the conservation of R. bieti, which included that： 1） traditional culture mainly depended on raising livestock and collecting non-timber products rather than forest planting of Tibetan highland barley; 2） religious beliefs, against to kill any wildlife living on the sacred mountain, were mainly influenced by Tibetan Buddhism; and 3） bigger household numbers were induced by the polyandrous marriage system, which resulted in lower per capita resource consumption than smaller ones.
