Deer in Milu Park

Beijing (English) - - CONTENTS - Trans­lated by Wang Wei Edited by Mark Zuiderveld Pho­tos by Bai Ji­ade, Zhong Zhenyu Pho­tos cour­tesy of Bei­jing Nan­haizi Milu Park Mu­seum

Dax­ing Dis­trict’s Milu Park has set a good ex­am­ple for pro­mot­ing pop­u­lar sci­ence in Bei­jing since its estab­lish­ment in the 1980s, and has be­come an out­door class­room for the pub­lic to learn about wildlife.

How you get your chil­dren to en­joy the hol­i­days? In Bei­jing, par­ents of­ten take their chil­dren to visit pop­u­lar sci­ence cen­tres to stim­u­late their in­ter­ests in sci­ence. To pro­vide more op­tions for par­ents and chil­dren, in re­cent years, Bei­jing Mu­nic­i­pal­ity has greatly de­vel­oped pop­u­lar sci­ence cen­tres based on four ar­eas in ed­u­ca­tion, re­search, train­ing and me­dia.

Af­ter milu (the Père David's deer) was rein­tro­duced from the United King­dom to Nan­haizi—its orig­i­nal habi­tat in China in the 1980s, Milu Park since be­came China's first na­ture re­serve for the deer, where they were first held in cap­tiv­ity and grad­u­ally re­leased into the wild. The park, a habi­tat for this en­dan­gered an­i­mal, has be­come an out­door class­room for the pub­lic to learn about wildlife, en­joy nat­u­ral land­scapes and adopt so­cial re­spon­si­bil­i­ties in pro­tect­ing an­i­mals and the en­vi­ron­ment.

Milu Park has taken on ti­tles, in­clud­ing the Pa­tri­o­tism Ed­u­ca­tion Cen­tre of Bei­jing, the Pop­u­lar Sci­ence Ed­u­ca­tion Cen­tre of Bei­jing, Na­tional Pop­u­lar Sci­ence Ed­u­ca­tion Cen­tre, and the Eco­log­i­cal Civil­i­sa­tion Pub­lic­ity and Ed­u­ca­tion Cen­tre of Bei­jing.

Re­turn­ing to Nan­haizi

For Chi­nese, the Père David's deer isn't a strange an­i­mal, and there have been many sto­ries and de­scrip­tions about it since an­cient times. When King Wu of the Zhou Dy­nasty (11th cen­tury–256 BC) con­quered King Zhou of the Shang Dy­nasty (16th cen­tury–11th cen­tury), Prime Min­is­ter Jiang Ziya of the Zhou Dy­nasty rode the deer dur­ing wartime. In his po­ems, Qu Yuan (340–278 BC) men­tioned the deer. On un­earthed tiles pro­duced dur­ing the Han Dy­nasty (206 BC–AD 220), one can see pat­terns of the deer. There are nearly 100 po­ems about the deer writ­ten in the Tang Dy­nasty (AD 618–907) that had come down through the ages. Med­i­cal ex­pert Li Shizhen (1518–1593) of the Ming Dy­nasty (1368–1644) de­scribed these deer in his books. Em­peror Qian­long (reign: 1736– 1795) of the Qing Dy­nasty (1644–1911) had an ar­ti­cle about the deer en­graved on one of its horns.

The Père David's deer, na­tive to China, is gen­tle and not ag­gres­sive. In an­cient times, they were hunted to near ex­tinc­tion be­cause their habi­tats of­ten came close to hu­man be­ings. Af­ter the Han Dy­nasty (202 BC–AD 220), the num­ber in deer pop­u­la­tion started to de­cline.

Dur­ing the Yuan Dy­nasty (1271–1368), they were moved from the beaches of Huang­hai Sea to Dadu (to­day's Bei­jing) for the hunt­ing of the im­pe­rial fam­ily. In the early Qing Dy­nasty, the last group of deer was in cap­tiv­ity in the 210-square-kilo­me­tre im­pe­rial hunt­ing ground in Nan­haizi.

In 1865, French Father Ar­mand David (1826–1900) dis­cov­ered a strange an­i­mal in an im­pe­rial hunt­ing ground guarded by sol­diers when in­ves­ti­gat­ing flora and fauna in south­ern Bei­jing. David was also a zo­ol­o­gist and a botanist, and wanted to know the an­i­mal's name. Sol­diers didn't know and just called it sibux­i­ang (“like none of the four”—deer, cow, horse and don­key).

David thought this to be a new dis­cov­ery. He bribed of­fi­cials of the im­pe­rial hunt­ing ground and smug­gled the an­i­mal's skins and spec­i­men of its horns and bones from China to the French Na­tional Mu­seum of Nat­u­ral His­tory in Paris by sea.

The an­i­mal was iden­ti­fied as new species of the deer. Two years later, David's pa­per on the dis­cov­ery of this new species made a stir in the world's an­i­mal re­search com­mu­nity. In ac­cor­dance with an es­tab­lished prac­tice, the an­i­mal was named af­ter “Père David's deer” from the English lan­guage.

Be­fore leav­ing China in 1874, David trans­ported the liv­ing deer to zoos in Eu­rope, which en­riched their ex­hi­bi­tions and played an im­por­tant role in en­sur­ing the sur­vival of the species.

In 1894, a flood broke out and wa­ter from the Yongding River washed away the im­pe­rial hunt­ing ground's walls. The deer were scat­tered, many of which were hunted and eaten by nearby refugees. In 1900, the Eight-power Al­lied Forces oc­cu­pied Bei­jing, and the rest of the deer were looted. Af­ter

that, the deer com­pletely van­ished in China.

How­ever, the Père David's deer that lived in Eu­rope were un­happy be­cause their proper habi­tat needed to be vast wet­lands. Af­ter they were fed in the zoos, they not only didn't breed but also be­gan to die off. At that mo­ment, Her­brand Arthur Rus­sell (1858–1940), 11th Duke of Bed­ford de­cided to buy the only ex­ist­ing 18 Père David's deer and nur­tured them at Woburn Abbey.

Woburn Abbey cov­ers a large area, where the Père David's deer lived in a semi-wild en­vi­ron­ment, sim­i­lar to their orig­i­nal habi­tat. The nearly ex­tinct an­i­mal mirac­u­lously be­gan to breed. Dur­ing World War II, the num­ber of deer reached 255, but to pro­tect the species, they were evac­u­ated to other parts of the world.

Af­ter the found­ing of the Peo­ple's Repub­lic of China in 1949, the London Zoo gave two pairs of the Père David's deer as a gift to the Bei­jing Zoo in 1956, but they didn't breed. In 1979, Chi­nese zo­ol­o­gists in­clud­ing Tan Bangjie (1915–2003) called on rein­tro­duc­ing the deer into China, whose ini­tia­tive re­ceived a pos­i­tive re­sponse from the United King­dom. In Novem­ber, 1984, John Ian Robert Rus­sell (1917–2002), the 13th Duke of Bed­ford, do­nated 22 Père David's deer to China.

Where was the rein­tro­duced the Père David's deer go­ing to be set­tled? Ac­cord­ing to ex­perts, the orig­i­nal habi­tat of the deer— Nan­haizi is still an ideal place for them for its his­tor­i­cal and cul­tural ele­ments, and nat­u­ral con­di­tions. On Au­gust 22, 1985, 22 Père David's deer ar­rived in Bei­jing from Woburn Abbey by air.

The species that lived in foreign lands for nearly a cen­tury re­turned to its home­land. This be­came a hot topic in the in­ter­na­tional com­mu­nity of wildlife con­ser­va­tion. The project for rein­tro­duc­ing a species to its orig­i­nal habi­tat was sec­ond to none at that time.

Af­ter that, the pop­u­la­tion of Père David's deer in China greatly increased. China es­tab­lished ded­i­cated na­ture re­serves for the deer in Hubei Prov­ince's Shishou and Jiangsu Prov­ince's Dafeng. Guo Geng, deputy di­rec­tor of the Milu Eco­log­i­cal Re­search Cen­tre at Milu Park in Bei­jing's Nan­haizi said, “As China's only suc­cess­ful rein­tro­duc­tion project, the breed­ing of deer in the wild has also been one of the world's most suc­cess­ful ex­am­ples for sav­ing en­dan­gered an­i­mals.”

A Species Re­cov­ered

Ac­cord­ing to Rixia ji­uwenkao (“the study­ing of old news in Bei­jing”) com­piled by Ying Lian in the Qing Dy­nasty, “Since the Yuan and Ming dy­nas­ties, Nan­haizi's perime­ter reached about 80 kilo­me­tres.” In an­cient times, vast wet­lands formed in Nan­haizi af­ter the many changes of the Yongding River's course and ac­cu­mu­lated rain­wa­ter and spring wa­ter.

The place was called Nan­haizi be­cause in the Yuan Dy­nasty, Mon­go­lian called a large wa­ter area haizi and nan means it lies in south part of Bei­jing. Af­ter Ming Em­peror Yon­gle (reign: 1403–1424) moved the cap­i­tal from Jiangsu Prov­ince's Nan­jing to Bei­jing, the im­pe­rial fam­ily fur­ther trans­formed Nan­haizi into an im­pe­rial gar­den. Nany­ouqi­ufeng (“au­tumn land­scapes in Nan­haizi”) was one of the top 10 sights of Yan­jing (Bei­jing).

How­ever, af­ter a hun­dred years, Nan­haizi changed a lot and the im­pe­rial hunt­ing ground be­came ru­ins. In the 1980s, most parts of Nan­haizi were used as fish ponds and only 60-hectare-wet­land still con­tained nat­u­ral con­di­tions that were suit­able for nur­tur­ing Père David's deer.

To rein­tro­duce the deer, Bei­jing Mu­nic­i­pal­ity es­tab­lished Milu Park and Bei­jing Milu Eco­log­i­cal Ex­per­i­men­tal Cen­tre in Nan­haizi in 1985. At the be­gin­ning of 1986, a group of ex­perts de­ter­mined the first stage of rein­tro­duc­tion was to take five years to re­store the deer pop­u­la­tion in Nan­haizi, and then select ap­pro­pri­ate habi­tats for restor­ing pop­u­la­tions of deer in the wild.

Ac­cord­ing to an ini­tia­tive jointly pro­posed on April 30, 1986 by or­gan­i­sa­tions in­clud­ing the China Milu Foun­da­tion, the China Zoo­log­i­cal So­ci­ety and Chi­nese Association of Nat­u­ral Sci­ence Mu­se­ums, Nan­haizi would be de­vel­oped into a na­ture re­serve fea­tur­ing wet­lands and wildlife in sub­ur­ban Bei­jing.

Un­der this ini­tia­tive, Milu Park not only serves to pro­tect wildlife, car­ry­ing out sci­en­tific re­search and sci­en­tific ed­u­ca­tion,

but also be­comes a place for im­prov­ing the cap­i­tal city's ecol­ogy and for peo­ple to en­joy a life of leisure with scenery.

Af­ter a se­ries of in­fra­struc­ture im­prove­ments were car­ried out in the park, in­clud­ing com­mu­ni­ca­tions, wa­ter, heat­ing and power sup­plies, roads and land­scap­ing, a na­ture re­serve took shape in Nan­haizi.

By spring of 1990, the pop­u­la­tion of Père David's deer ex­ceeded more than 100 af­ter breed­ing. The pop­u­la­tion had a high preg­nancy rate; deer­lets en­joyed a high sur­vival rate and de­vel­oped steadily; the pop­u­la­tion's struc­ture be­came rea­son­able. The pop­u­la­tion of deer was re­stored in Nan­haizi.

Guo Geng said, “From 1985 to 1987, we rein­tro­duced 38 Père David's deer from the United King­dom. From 1993 till this day, many of the deer has been ex­ported from Nan­haizi to China's other re­gions, over 90 of which were sent to be nur­tured in Tian'ezhou Na­ture Re­serve along the Yangtze River in Hubei Prov­ince.”

Bei­jing Milu Eco­log­i­cal Ex­per­i­men­tal Cen­tre has fur­ther car­ried out sci­en­tific re­searches and en­joyed a high rep­u­ta­tion. The cen­tre has a num­ber of lab­o­ra­to­ries, in­clud­ing eco­log­i­cal, molec­u­lar bi­ol­ogy, wildlife epi­demic dis­ease sur­veil­lance and at­mo­spheric en­vi­ron­men­tal mon­i­tor­ing lab­o­ra­to­ries. These lab­o­ra­to­ries cover more than 700 square me­tres and are equipped with over 100 pieces of ad­vanced equip­ment.

The cen­tre has 64- hectare out­door ob­ser­va­tion area and a wealth of wildlife re­sources, in­clud­ing the Père David's deer, sika deer, huangzhan deer, red deer and the Chi­nese wa­ter deer, which laid a solid foun­da­tion for sci­en­tific re­search and ed­u­ca­tion.

The cen­tre has car­ried out more than 10 sci­en­tific re­search projects for na­tional min­istries and com­mit­tees and Bei­jing Mu­nic­i­pal­ity; worked to­gether with the In­sti­tute of Zo­ol­ogy of Chi­nese Academy of Sciences, Bei­jing Uni­ver­sity of Chi­nese Medicine, and Bei­jing Cen­tre for Phys­i­cal and Chem­i­cal Anal­y­sis for the ba­sic bi­o­log­i­cal re­search of the Père David's deer; car­ried out sci­en­tific re­search of bi­o­log­i­cal diver­sity and wildlife pro­tec­tion with in­sti­tu­tions from the United States and the In­sti­tute of Botany of the Chi­nese Academy of Sciences in China's Mount Qo­molangma Na­ture Re­serve.

In 1992, the Re­search Cen­tre of Bio­di­ver­sity Pro­tec­tion of Bei­jing was es­tab­lished at the Milu Park in Nan­haizi for car­ry­ing out­re­search in this re­gard. Nowa­days, Milu Park plays mul­ti­ple roles in car­ry­ing out sci­en­tific re­search and tak­ing on so­cial re­spon­si­bil­i­ties such as pro­mot­ing en­vi­ron­men­tal pro­tec­tion.

An­i­mal Wel­fare

Re­gard­ing re­sults of pro­tect­ing Père David's deer, Guo Geng said, “This is a progress from an in­dus­trial to eco­log­i­cal civil­i­sa­tion. There are more than 40 na­ture re­serves for deer in China, which ac­cords with the current ‘an­i­mal wel­fare' sup­ported by the in­ter­na­tional com­mu­nity.”

An­i­mal wel­fare is an in­ter­na­tion­ally ac­cepted idea that the en­vi­ron­ment in which an­i­mals live should meet their ba­sic nat­u­ral needs. It is de­scribed as the five free­doms: “free­doms from thirst and hunger, free­dom from dis­com­fort, free­dom from pain, in­jury, and dis­ease, free­dom to express nor­mal be­hav­ior, and free­dom from fear and dis­tress. Guo Geng said, “Peo­ple who live in cities usu­ally go to see an­i­mals at zoos, but the an­i­mals in zoos are ac­tu­ally shut in ‘pris­ons,' which im­plies a lack of wel­fare.”

The Père David's deer is an un­gu­late and run­ning is one of the deer's char­ac­ters. Cages are not suit­able for them be­cause their liv­ing en­vi­ron­ment re­quires ex­ten­sive spa­ces. Two pairs of the deer that were rein­tro­duced into China in the 1950s and 1960s failed to sur­vive and breed in a zoo. Milu Park in Nan­haizi plays a tran­si­tional role from a zoo to a na­ture re­serve, be­com­ing one of the best habi­tats for deer.

Although Père David's deer is pro­vided rel­a­tively favourable spa­ces, their sur­vival still face risks. The deer has many ge­netic de­fects in the as­pect of bi­o­log­i­cal diver­sity be­cause only 18 of Père David's deer sur­vived as a pop­u­la­tion a cen­tury ago.

The ge­netic de­fects of Père David's deer are sim­i­lar to some birth de­fects of hu­man be­ings caused by con­san­guineous mar­riage. Hu­man be­ing's de­fects can be judged from their ap­pear­ances and in­tel­li­gence quo­tient but the deer can't be judged from this re­gard.

These ge­netic de­fects are dev­as­tat­ing to the deer. Guo Geng said, “Many na­ture re­serves for the deer in China in­clud­ing the Milu Park in Nan­haizi have had sim­i­lar out­breaks, one of which is Clostrid­io­sis welchii.”

From Fe­bru­ary to April 2010, Père David's deer died in large num­bers in Hubei Prov­ince's San­heyuan along the south bank of the Yangtze River. Forty-five deer died in 31 days, and its mor­tal­ity rate reached 22.8 per­cent. On Jan­uary 5, 2011, many deer died on a farm at Chang­ping Dis­trict's Min­gling Town in Bei­jing and clin­i­cal symptoms weren‘t so ob­vi­ous, and the deer died off for five con­sec­u­tive days, at a mor­tal­ity rate of 75 per­cent. From March to May, 2015, there were only five deer that sur­vived in an out­break at a base for re-wild­ing the deer of a na­tional na­ture re­serve along Luanhe River in He­bei Prov­ince.

Af­ter con­duct­ing a field con­sul­ta­tion on this epi­demic and car­ry­ing out au­topsy tests for dead deer in the na­ture re­serve along Luanhe River, ex­perts con­firmed the deaths of those deer were due to Clostrid­io­sis welchii. The dis­ease is an epi­demic and an op­por­tunis­tic pathogen that can spread to a va­ri­ety of an­i­mals, es­pe­cially her­bi­vores.

The re­lease of tox­ins from Clostrid­io­sis welchii can cause in­ter­nal bleed­ing of the deer's or­gans to the point of death. Ex­perts sus­pected the deer's ge­netic de­fects made them more sus­cep­ti­ble to in­fec­tion, but there aren‘t many ef­fec­tive ways for pre­vent­ing the virus.

Guo Geng said, “It is dan­ger­ous to put all your eggs in one bas­ket. There­fore, we need to send the deer to more healthy nat­u­ral wet­lands and they will not be ex­tinct even if deaths of a large num­ber of the deer oc­curred in a par­tic­u­lar place in the fu­ture.”

Milu Park's “wel­fare” not only meets the needs of Père David's deer, but also benefits other an­i­mals that live or dwell there. They in­clude fal­low deer, Aus­tralian emus, In­dia's pea­cocks, rein­tro­duced Prze­wal­ski's horses that are a rare and en­dan­gered sub­species of wild horses na­tive to China that once van­ished half a cen­tury ago, with weasels, musks, Chi­nese soft­shell tur­tles, Brazil­ian tur­tles that were bought and re­leased by peo­ple due to their re­li­gious be­liefs, and even stray cats. Milu Park's en­vi­ron­ment plays an in­te­gral role to im­prove Bei­jing's bi­o­log­i­cal diver­sity.

Sci­ence Ed­u­ca­tion Base

Milu Park serves as a re­search cen­tre for con­ser­va­tion of bio­di­ver­sity, and a base for sci­en­tific ed­u­ca­tion of eco­log­i­cal civil­i­sa­tion. There are over 30 fa­cil­i­ties for pop­u­lar sci­ence, in­clud­ing “warn­ing of de­for­esta­tion,” “ed­i­ble bird's nest on cliffs,” “shark's fins in the sea,” “earth ark,” po­ems and paint­ings for “eco­log­i­cal equi­lib­rium,” and dis­play pan­els pro­mot­ing eco­log­i­cal civil­i­sa­tion the­ory. One of the most shock­ing fa­cil­i­ties is “the world ex­tinct an­i­mals' ceme­tery.”

The “world ex­tinct an­i­mals' ceme­tery” is also known as the “ex­tinc­tion of domino” con­sist­ing of a hun­dred stone tablets en­graved with ex­tinct names of species, the year and place of the ex­tinc­tion of one species' wild pop­u­la­tion.

Some of the stone tablets that top­pled over read, “The do­dos were ex­tinct in Mau­ri­tius in 1680; the steller's sea cows were ex­tinct in the Ber­ing Sea in 1767; the plains ze­bra were ex­tinct in South Africa in 1883; the Java tiger were ex­tinct in In­done­sia in 1988; the clouded leop­ard was ex­tinct in Tai­wan in 1972; the pool frogs were ex­tinct in the United King­dom in 1999.”

The names of some en­dan­gered species en­graved on stone tablets that nearly top­pled in­clude white-flag dol­phins, south China tigers and gib­bons of Hainan. More­over, be­hind a hand-shaped statue are stone tablets with en­graved names of ex­ist­ing an­i­mals, in­clud­ing whales,

rhinoceroses, bears and hu­mans.

Guo Geng, the de­signer of the “ex­tinc­tion of domi­nos,” said, “The con­cept is sim­ple. If the loss of bio­di­ver­sity and ecol­ogy is col­lapse, hu­man be­ings will be ex­tinct. There­fore, pro­tect­ing an­i­mals is also a way to pro­tect our­selves. On the earth, hu­man be­ings aren't the tough­est species and mice have evolved for tens of mil­lions of years, with large pop­u­la­tions, strong fe­cun­dity and dis­as­ter re­sis­tance, whose sur­vival skills are not in­fe­rior to hu­man be­ings. If the “domi­noes” grad­u­ally top­ple over some­day, the last one will not be hu­man be­ings. One should visit the “ceme­tery” for the an­i­mals that had been ex­tinct since the in­dus­trial rev­o­lu­tion. Our moral­ity and ethics shouldn't be lim­ited be­tween peo­ple, but also con­cern the re­la­tions be­tween hu­man be­ings and na­ture. As an eco­log­i­cal ed­u­ca­tion cen­tre for mi­nors, Milu Park of­fers a memo­rial tour, play­ing a sig­nif­i­cant role in ad­vanc­ing eco­log­i­cal pro­tec­tion.”

There is a box la­beled with the words “Be care­ful! The world's most dan­ger­ous an­i­mal lives here.” near the “ex­tinc­tion of domi­nos.” Af­ter open­ing the outer door of the box, one can see lines of char­ac­ters— “This is an in­tel­li­gent mam­mal but it of­ten massacres its own and other species. The an­i­mal is in­side an­other door.” Af­ter open­ing the door is a mir­ror, which reads, “the world's most dan­ger­ous an­i­mal is in fact hu­man be­ings.”

The de­signer of the “box” is also Guo Geng, whose idea was in­spired by worl­drenowned zo­ol­o­gist Jane Goodall. In the au­tumn of 1998, when Goodall vis­ited Milu Park, Guo Geng served as her guide. Goodall gave many pro­pos­als on ideas of an­i­mal pro­tec­tion and ways of of­fer­ing sci­ence pop­u­lar­i­sa­tion, in­clud­ing the idea be­hind the box.

Guo Geng said, “Over the past nearly 20 years, the box has been stand­ing there. When work­ing as a park guide for visi­tors, I al­ways lead them to the box. Af­ter ask­ing a question—what the world's most dan­ger­ous an­i­mal is, I show them the an­swer.”

In 2001, the Mu­seum of Milu Park was es­tab­lished and its first in­door per­ma­nent ex­hi­bi­tion was Le­gend of the Père David's deer. Ex­hi­bi­tions themed on eco­log­i­cal civil­i­sa­tion have been held for more than 10 years, in­clud­ing the Photo Ex­hi­bi­tion for Bio­di­ver­sity and Chrysan­the­mum Ex­hi­bi­tion, draw­ing mil­lions of visi­tors.

In 2011, 3,569 pieces of a va­ri­ety of deer's spec­i­mens from a mu­seum based in Ger­many were trans­ported into the Mu­seum of the Milu Park and a few years later, the Ex­hi­bi­tion of the World's Deer se­lected from the most of the Ger­man's spec­i­mens opened to the pub­lic, pro­mot­ing knowl­edge of deer and their pro­tec­tion. Af­ter that, ex­hi­bi­tions held at the mu­seum in­cluded the World of Antlers and Achieve­ments of the 30th An­niver­sary of Bio­di­ver­sity.

From 2012 to 2016, the park re­ceived about 2 mil­lion visi­tors and es­tab­lished co­op­er­a­tive re­la­tions with Num­ber One Pri­mary School of Ying­hai, Donglu­oyuan Pri­mary School and Fen­sit­ing Pri­mary School to of­fer pop­u­lar sci­ence cour­ses through games for eco­log­i­cal civil­i­sa­tion for the schools' teach­ers and stu­dents. “'En­joy­ing the Fun of Na­ture,” one of the cour­ses, was awarded the third prize of the 2016 Out­stand­ing Ac­tiv­i­ties of Bei­jing's Pop­u­lar Sci­ence Cen­tres.

The park presents six dra­mas about the eco­log­i­cal civil­i­sa­tion, five of which has been showed on­stage more than 20 times, which play a role in en­cour­ag­ing pub­lic par­tic­i­pa­tion in this re­gard. The park has or­gan­ised more than 1,000 lec­tures, in­clud­ing the knowl­edge of the Père David's deer and its rein­tro­duc­tion, and an­i­mals' pro­tec­tion.

The park of­ten or­gan­ises a va­ri­ety of pop­u­lar sci­ence ac­tiv­i­ties such as “Ex­plor­ing Milu Park at Night,” “Pop­u­lar Sci­ence Win­ter Camp,” “Dra­mas for Pop­u­lar Sci­ence” and “Be­com­ing a Guide of Milu Park.”

One of the high­lights is the “Lec­ture Hall of Nat­u­ral Sto­ries” with games and hands-on ac­tiv­i­ties to en­cour­age peo­ple to learn more about ecol­ogy.

There is a brook in Milu Park with weep­ing wil­lows along its banks. Walk­ing on a bridge across the brook, one can view crea­tures nearly ex­tinct. The park not only serves to pro­tect Père David's deer and sci­en­tific re­search about its bi­o­log­i­cal diver­sity, but also gives view­ers a sense of awe for na­ture and eco­log­i­cal civil­i­sa­tion through ed­u­ca­tional ac­tiv­i­ties themed on en­vi­ron­men­tal pro­tec­tion, giv­ing the park more sig­nif­i­cance.

Milu Park Mu­seum

Milu deer

A path in Milu Park

A teacher talks to chil­dren from a win­ter camp at an ex­hi­bi­tion hall.

Ob­serv­ing a deer sculp­ture at Milu Park

Par­tic­i­pants from a sci­ence ac­tiv­ity or­gan­ised by Milu Park

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