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NIOKOLO-KOBA NATIONAL PARK, Senegal — As the morning light filters through the dense canopy of Senegal’s Niokolo-Koba National Park, Sgt. Abdou Diouf leads a group of rangers, marching in formation with their weapons ready. They meticulously scan their surroundings for any signs of poaching activity, but today, they are instead confronted with evidence of nature’s kings: fresh lion tracks imprinted in the soft sand.
Niokolo-Koba, spanning over 3,500 square miles, is the last stronghold for lions in Senegal, a species that is critically endangered across West Africa. Despite being a protected area, these majestic creatures face continuous threats. A recent report by the conservation organization Panthera highlights the troubling rise of illegal trade in lion and leopard parts, driven by strong cultural beliefs in the protective qualities of animal skin talismans known as “gris-gris.”
Panthera’s findings reveal that 80% of the markets surveyed contained lion and leopard parts, with 63% of artisans noting a rise in sales in recent years. The repercussions for the lions in Niokolo-Koba have been alarming. Even with protective measures that saw their population double to about 35 since 2017, allowing the park to be removed from UNESCO’s list of World Heritage Sites in danger, an average of two lions still fall victim to poaching annually.
The only other known territory for lions in West Africa is in the W-Arly-Pendjari Complex, which straddles the borders of Benin, Burkina Faso, and Niger, where estimates suggest fewer than 250 adult lions remain.
The gris-gris, widely endorsed by influential religious leaders called marabouts, consist of small pouches containing animal skin, often accompanied by written prayers or verses from the Quran. These talismans are prevalent in Senegal and are utilized by police, wrestlers, and politicians alike. Ordinary citizens don them to shield against misfortune or jealousy, often stemming from socio-economic competition.
According to Dr. Cheikh Babou, a history professor and expert in West African Islam, the gris-gris draw upon traditional African beliefs that view nature and animals as vessels of potent forces for harm, healing, or protection. The arrival of Islam in the eighth century intertwined these beliefs, merging elements of Quranic faith with animal parts to create hybrid objects of reverence. “People began to incorporate the Quran into their practices alongside animals,” he explained.
In a local market in Tambacounda, a customer named Ibrahim, who wished to remain anonymous due to the illicit nature of the trade, showcases various amulets tied around his waist. These gris-gris, made from hyena, honey badger, goat, fox, jackal, monkey, and lion materials, fulfill specific protective roles. He turned to these talismans after falling ill, attributing his illness to witchcraft.
“Ills can come from those around you,” he shared. “If you show success, they may seek out a marabout to cast spells on you.” This cultural belief aligns with Babou’s observations about the communal expectation in traditional societies: failure to share wealth can lead to accusations of witchcraft, with gris-gris serving as safeguards against retaliation for individual prosperity.
Lion parts, in particular, carry potent symbolism. As Senegal’s national emblem, lions symbolically represent strength and unity, visible in the coat of arms and associated with the national soccer team, the Lions of Teranga. “The cultural belief in the power of lion skins is deeply ingrained,” noted Daouda Ngom, Senegal’s Minister of Environment and Ecological Transition.
This rising demand for lion parts has contributed to an extensive smuggling network that stretches across the continent. Skins, predominantly originating from East and Southern Africa, often travel clandestinely on public transport, evading law enforcement as they make their way into Senegal. “These networks are well-established and dismantling them requires significant time and resources,” commented Paul Diedhiou, director of Niokolo-Koba National Park.
Between 2019 and 2024, Senegalese authorities reportedly seized around 40 lion and leopard skins, with 40 individuals arrested for engaging in such trafficking activities. “Such confiscations represent only a fraction of the ongoing trade,” explained Cécile Bloch, coordinator of EAGLE Senegal. Traffickers have resorted to slicing lion skins into smaller pieces to facilitate border crossing and market distribution, effectively avoiding detection.
Since its partnership with Niokolo-Koba began in 2016, Panthera has bolstered security efforts, increasing the park’s anti-poaching personnel from 20 to 60, outfitting them with necessary equipment, and investing over $7 million in critical infrastructure.
Nevertheless, the core of the crisis runs deeper than merely enforcing anti-poaching measures; it is intertwined with the practices of marabouts prescribing gris-gris. Many individuals do not perceive a conflict between their reliance on lion parts for gris-gris and their desire to conserve the species. As one marabout explained, “I encourage the use of gris-gris for healing, yet it’s poaching that endangers lions.”
At Niokolo-Koba’s headquarters, the scale of the illicit trade is starkly visible. Shelves overflow with seized leopard and lion skins, alongside various other confiscated wildlife parts. The risks faced by rangers are high; Sgt. Diouf reported instances of poachers firing upon their teams, making the job perilous.
Senegal’s outdated wildlife laws from 1986 pose additional challenges. A recent case involved a Burkinabe man convicted for possessing lion parts, receiving only a month’s imprisonment—making a mockery of conservation efforts. As one vendor revealed, small pieces of lion skin can sell for just over $3, while complete skins can sell for $1,900 or more.
“The penalties are simply not severe enough,” asserted Ndeye Seck, head of litigation for the parks department. Push for reform and stricter laws is a top priority for Minister Ngom, who is determined to shift the cultural perception surrounding gris-gris.
Ultimately, the mission to preserve Senegal’s lion population not only involves stringent enforcement measures but also necessitates a cultural transformation surrounding the significance of gris-gris in Senegalese life, as Dr. Babou emphasized. “Cultural beliefs wield powerful influence,” he noted. “Without alternatives that are deemed effective, these beliefs will likely remain unchallenged.”
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