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In December 2020, the Himalayan Serow, a subspecies of the mainland serow that was presumed extinct, was sighted and photographed in the cold deserts of which of the following for the first time?

In December 2020, the Himalayan Serow, a subspecies of the mainland serow that was presumed extinct, was sighted and photographed in the cold deserts of which of the following for the first time? Correct Answer Spiti valley

The correct answer is Spiti valley.

  • The Himalayan Serow, a subspecies of the mainland serow that was presumed extinct, was sighted and photographed in the cold deserts of the Spiti valley for the first time.
  • It has also been listed as endangered species by the International Union for Conservation for Nature.
  • Hunting of the Himalayan Serow is prohibited as it is included under the Wildlife Protection Act of 1972.

Related Questions

Consider the following statements regarding the Himalayan serow. 1. The Himalayan serow, or Capricornis sumatraensis thar, is a subspecies of the mainland serow. 2. Himalayan serow is now been categorized as ‘vulnerable’ in the IUCN Red List of Threatened Species. Which of the statements given above is/are correct?
Which of the following statements are true regarding cold and hot deserts: (a) Hot deserts have high temperature while cold deserts have low temperature. (b) hot deserts are battered by sun and are sandy. Cold deserts have ice and snow covered ground. (c) Hot deserts are red or orange while cold deserts are gray. (d) Hot and cold deserts experience a significant seasonal effect.
The subspecies at the two ends of a chain, however, may be so different that they cannot interbreed and such a series of geographically distributed subspecies is called a
Consider the following statement with respect to Himalayan rivers and the peninsular rivers. 1. Himalayan rivers are old and mature while peninsular rivers are youthful in the activity. 2. Himalayan rivers are perennial while peninsular rivers are seasonal in nature. 3. Himalayan rivers show meandering activity in the plains but peninsular rivers do not. Which of the statements given above is/are correct?
With reference to the Himalayan Rivers and the Peninsular Rivers, consider the following statements: 1. The Himalayan Rivers are examples of consequent drainage while the Peninsular rivers are examples of antecedent drainage. 2. The Himalayan rivers flow through deep V-shaped valleys while the Peninsular rivers flow in comparatively shallow valleys. 3. The Himalayan rivers are perennial in nature while the Peninsular rivers are seasonal or non-perennial. Which of the statements given above is not correct?
Compare the Himalayan river with the Peninsular river based on the following comparisons : 1. Most of the Himalayan rivers are perennial, whereas most of the Peninsular rivers are rainfed. 2. The gradient of the Himalayan river is steeper than the Peninsular river. 3. The Peninsular river causes more erosion on its way in comparison to the Himalayan river. Choose the correct answer from the options given below.
Read the statements and answer the question based on it. Statements : 1. Some mammals are extinct and some are critically endangered.
2. All dinosaurs are extinct.
3. Some reptiles are critically endangered and some are already extinct. Which option logically follows the given statements ?
Statements : Some hills are rivers. Some rivers are deserts. All deserts are roads.

Conclusions :
I. Some roads are rivers.
II. Some roads are hills.
III. Some deserts are hills.
A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given fouralternatives. Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary,
Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBCs governing
council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were
being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: a Buddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. According to the passage, how can studying compassion and empathy in schools help?
A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given fouralternatives. Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary,
Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBCs governing
council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were
being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I metSamdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: aBuddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple ofimportant things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and theenvironment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more toclimate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. According to the passage, what do you infer from ''The messenger was ideal and the audience was receptive''?