Most scholarship and policy documentation that examines the problem of “rhino poaching” assumes that the potential for economic gain drives impoverished people to hunt threatened and endangered wildlife illegally. The amount of money illegal hunters can extract from the lethal trade in rhinoceros' horn is extraordinary. Yet, the provocation of one convicted hunter, who referred to rhinos as “the mine” (as in a gold mine) reveals complicated meanings underneath and adjoined to monetary explanations. In the transfrontier region comprising the Kruger and Limpopo National Parks, men have responded to colonial and post-colonial dispossession through institutions of migrant labour. When dispossessed mine labourers developed the wealth of southern African colonial states, they salvaged for themselves, economic benefits, status, and dignity. In the post-colonial context, the protection of threatened species forecloses opportunities for migrant labour and generates the need for “peripheral” or illegal labour. The killing of protected wildlife to trade in their parts enables hunters to extract money, cultural continuity, and dignity from the very processes that impoverish and dispossess them. Improved understandings of people's motivations to hunt wildlife illegally necessitate theorisations that are more explicitly co-produced, derived from and responsive to the people living (and dying) with conservation by dispossession.

中文翻译：

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作为“矿山”的犀牛与非法狩猎的逃亡意义

大多数研究“犀牛偷猎”问题的学术和政策文件都假设经济收益的潜力驱使贫困人口非法猎杀受威胁和濒临灭绝的野生动物。非法猎人可以从犀牛角的致命交易中提取的金额是非同寻常的。然而，一位被定罪的猎人将犀牛称为“矿山”（就像在金矿中一样）的挑衅揭示了其背后复杂的含义，并与金钱解释相辅相成。在由克鲁格和林波波国家公园组成的跨界地区，男性通过移民劳工机构应对殖民和后殖民剥夺。当被剥夺财产的矿工开发了南部非洲殖民地国家的财富时，他们为自己、经济利益、地位和尊严进行了挽救。在后殖民背景下，对受威胁物种的保护剥夺了移民劳工的机会，并产生了对“外围”或非法劳工的需求。猎杀受保护的野生动物以进行交易，使猎人能够从使他们贫困和剥夺他们的过程中获得金钱、文化连续性和尊严。更好地理解人们非法捕猎野生动物的动机需要更明确地共同产生的理论，这些理论来自于通过剥夺保护而生存（和死亡）的人们并对其作出反应。文化的连续性，以及使他们陷入贫困和剥夺的过程中的尊严。更好地理解人们非法捕猎野生动物的动机需要更明确地共同产生的理论，这些理论来自于通过剥夺保护而生存（和死亡）的人们并对其作出反应。文化的连续性，以及使他们陷入贫困和剥夺的过程中的尊严。更好地理解人们非法捕猎野生动物的动机需要更明确地共同产生的理论，这些理论来自于通过剥夺保护而生存（和死亡）的人们并对其作出反应。