P-001 PART.2 | Pastures, Pastoralism and Rangeland Governance
By Dr. Hasrat Arjjumend in 3 Dec 2024 | 07:26
Dr. Hasrat Arjjumend
Instructor
Dear Friends,
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Regarding enclosures, clearance of land and eviction of people, I can't resist sharing what Ronald Reagan replied to a student after a speech at Moscow State University in 1988:
"Let me tell you just a little something about the American Indian in our land. We have provided millions of acres of land for what are called preservations - or reservations, I should say. They, from the beginning, announced that they wanted to maintain their way of life, as they had always lived there in the desert and the plains and so forth. And we set up these reservations so they could, and have a Bureau of Indian Affairs to help take care of them. At the same time, we provide education for them - schools on the reservations. And they're free also to leave the reservations and be American citizens among the rest of us, and many do. Some still prefer, however, that way - that early way of life. And we've done everything we can to meet their demands as to how they want to live. Maybe we made a mistake. Maybe we should not have humored them in that wanting to stay in that kind of primitive lifestyle. Maybe we should have said, no, come join us, be citizens along with the rest of us."
Of course, the United States took millions of acres from the Indians. The United States didn’t "give" them millions of acres.
Dr. Hasrat Arjjumend
Instructor
Of course, the United States took millions of acres from the Indians. The United States didn’t "give" them millions of acres.
The same is the case of Canada, Australia.
what I learned, new idea Unit 3.3:
I appreciated the example from Dr Hijaba Ykhanbai's article about herders 'learning to represent themselves to the community and local government/governors, ...
Self-representation is indeed one of the critical mechanisms for pastoralists to advance their interests. This presents an opportunity for having pastoralists organized to engage in evidence-based advocacy for their way of life. They can be supported to quantitatively and qualitatively demonstrate the contribution that the extensive livestock keeping makes to the ecosystem and the indigenous knowledge that finds usefulness in human and animal health besides other benefits.
what I learned, new idea Unit 3.3:
I appreciated the example from Dr Hijaba Ykhanbai's article about herders 'learning to represent themselves to the community and local government/governors, and learn the democratic procedures by participating in decision making' (p4). This self-organization, which is very often ALREADY recognised and practiced in pastoral and other communities can be an attribute to work with and from. I suggest we acknowledge the systems already in place, and work from them for deeper recognition, possible easier and trusted uptake.
This ability to self-organize reminds me of my colleague Melle Smets, and his project 'Informal Justice Court', set in the Ikoyi Prison, Lagos, Nigeria. In this dire situation of a clogged up trial system, the inmates prepare and with support, a pre-trial.
"In the court that is established inside the prison, the inmates act out their own cases in mock trials. They are assisted by pro bono lawyers and law students. By generating a training program the mock court aims for improving inmates’ judiciary process. By taking on the different roles present in a formal court, such as judge, prosecutor, defendant and jury, the inmates gain legal knowledge and learn the skills to defend their case in court. Importantly, inmates not just receive legal help, but they are heard and can regain control in their often hopeless situation. The training program consists of 4 stages: selection of inmates (Stage 1), training program for inmates (Stage 2), the informal justice court in action (Stage 3), and the theater play (Stage 4). Over 800 inmates attended the Informal Justice Court Program. 400 got legal council, 100 cases were practiced in the mock court, 80 of them got a lawyer pro bono, free of charge. 40 cases were brought to trail. 5 people got released by the help of a Pro Bono service from our legal team. 10 applied successfully for plea bargain. 4 inmates got reduced sentences.'
https://informaljusticecourt.com/theproject/an-informal-justice-court-in-prison/
“Case Study 1”
The
Tibetan Plateau spans 1.65 million square kilometers, representing half of
China's rangelands. It supports approximately five million Tibetan
pastoralists, among China's poorest minority groups, living in diverse
ecological zones.
China's
government has introduced reforms to address environmental degradation in
rangelands, promoting privatization through fenced enclosures, sedentarisation,
and restrictions on grazing. Policies are based on the belief that communal
pastoralism is inefficient and leads to land degradation. The "Tragedy of
the Commons" analysis is used to justify privatisation. Reforms target
overgrazing, land degradation, and desertification, which are considered
significant environmental challenges on the Tibetan Plateau.
What I learnt from unit 3.2.
I gained an understanding of the complex dynamics surrounding the
enclosure and isolation of grazing commons. I learned that the motives for
enclosing grazing lands are complicated, including economic, political, and
social factors
Yes, enclosure of
grazing commons exists in Uganda, particularly in areas where commercial
agricultural expansion, urbanization, and privatization of land are prevalent. For
example in Karamoja, cement Klinker factories are being set within the rangelands,
private mining companies own concessions and some have closed chunks of land
for mining. In western Uganda, where the Balolo pastoralists have been pushed
out of their grazing areas, sedentarisation /ranches are all over while the pastoralists
are wondering in other regions of the country. This habit is extending to other
regions such as the northern and northeastern parts of the country.
I am also stuck on the word 'stakeholders', and what constitutes being one, and by doing so, what potentially and currently is left out. In my work, I am investigating a stakeholder as a grassland, a tree, a sheep, the sky. I am also looking into the construct where a sheep is a Board Member in my organization. Indigenous cultures have included other-than-human rights for centuries, and by doing so, we have a lot to unlearn, reconsider, and open up to when we consider 'stakeholders'. If we include a sheep, or a cow, goat or camel as an active and acknowledged stakeholder in Rangeland Governance and Policies, wouldn't the processes of governance be more equitable, and possibly more successful? It's a complete mindshift, but I think extremely valuable to think through. I am very curious what you think....
An inspirational example to consider for this topic:
In The Netherlands. the work of Embassy of the North Sea is doing interesting and valuable work. Quoted from The Embassy of the North Sea website: 'Diversity is in the interest of all life. Therefore, direct political representation of the sea and the life within it is necessary. The Embassy of the North Sea was founded on the principle that the North Sea owns itself. Here, the voices of plants, animals, microbes, and people in and around the North Sea are listened to and involved.'
https://www.embassyofthenorthsea.com/
Dr. Hasrat Arjjumend
Instructor
what I learned, new idea Unit 3.3:
I appreciated the example from Dr Hijaba Ykhanbai's article about herders 'learning to represent themselves to the community and local government/governors, ...
Fantastic project, indeed. https://informaljusticecourt.com/theproject/an-informal-justice-court-in-prison/
What i learnt from Unit 3.2 is that the impact of enclosure and/or fragmentation as land management systems depend on the rationale of policies put in place by governments. If some positive effects can be secured, these orientations are generally harmful for the well-being of livestock (mainly pastoralists), wildlife, landscapes and enterprises. Enclosure and/or fragmentation of commons are always followed by frequent violation of human rights, particularly for pastoralists and indigenous peoples. More civil society organizations should embark and build strong strategies for advocacy, secking support from different development partners. The main concern with rangeland enclosure policy in Cameroon is the on-going invasion of part of regions with conservation areas. The Northern Region of Cameroon is suffering from such policy as more than 45% of the local territory is already earmaked as protected area.
Yes, a punitive arrangement in a village, particularly one that involves the enforcement of rules, norms, and behaviors, can be considered an institution, depending on the context and how it functions within the social structure of the community.
Hello: The link to Case Study 'The Role of Sheep Framing and Shepherds in the Carpathians...' is sending me to a page which seems right, except is there an English version?
Dr. Hasrat Arjjumend
Instructor
Hello: The link to Case Study 'The Role of Sheep Framing and Shepherds in the Carpathians...' is sending me to a page which seems right, except is there an English version?
It is in Ukrainian. But your browser can translate the page. Right-click your mouse and choose option, Translate into English.
Thanks for sharing... argffffff
Exercise in Unit 3.1.1. Problems or issues faced by Pastoralism in Karamoja, in Uganda among many is the enclosure of common lands by forests and game reserves for example in south Karamoja, the Pian-UPE game reserve has closed all the potential rangelands shrinking the space for the pastoralists
I have learned in Unit 3.1. that most of the nomadic pastoralists in the world have faced a lot of human rights abuse and enslavement by powerful people and governments in power. From the time of the Romans up to today those discriminations exist and the nomadic pastoralists are still undergoing these perils from genocide, racism, and open abuse of their human rights and freedoms through policing from law enforcing authorities, politicians, landlords, and the village communities. Imagine if a state obliged to protect the rights and freedoms of the pastoralist is the very one persecuting its people it is very alarming to tell the story.
I have also observed the exclusion and marginalization of the nomadic pastoralists of the Karamoja region. First and foremost, the exclusion and marginalization of the Karimojong nomadic pastoralists is rooted in historical, political, and socio-economic factors. I shall highlight a few key processes and impacts of this here.
Historical Context
Colonial Legacy: The marginalization of the Karimojong began during
the colonial era when the British administration imposed boundaries that
restricted pastoralists' mobility and access to grazing lands. This
interference disrupted traditional pastoralist systems and led to the
confiscation of land for agricultural expansion and eco-tourism projects,
further alienating these communities from their resources.
Post-Independence Policies: After Uganda gained independence,
successive governments continued to implement policies that favored sedentary
agriculture over pastoralism. These policies often viewed pastoralism as
"backward," promoting sedentarization as a solution to perceived
problems in livestock management. This shift not only undermined traditional
livelihoods but also led to increased poverty and social fragmentation among
pastoralist communities like the Karimojong.
Political Marginalization
Limited Political Representation: The political marginalization of
the Karimojong is evident in their underrepresentation in national
policy-making processes. The central government has been criticized for
providing inadequate support and resources to Karamoja, leading to persistent
poverty in the region. Local voices are often excluded from discussions about
poverty alleviation and development initiatives, perpetuating a cycle of
neglect and disempowerment.
Ineffective Governance: Governance failures, characterized by
non-responsive institutions and a lack of accountability, have compounded the
challenges faced by pastoralists. Politicians frequently overlook pastoralist
interests due to their low population density and perceived lack of electoral
significance. This has resulted in policies that do not address the unique
needs of pastoral communities.
Socio-Economic Impacts
Resource Access: The marginalization process has severely
restricted the Karamojong’s access to essential natural resources such as land
and water. Policies that impose boundaries and restrict movement have
diminished their ability to manage livestock effectively, making them
increasingly vulnerable to external shocks like droughts and market
fluctuations.
Social Exclusion: The social exclusion experienced by the
Karimojong is intertwined with political marginalization. They face discrimination
based on their lifestyle and cultural practices, often misunderstood
or stigmatized by broader Ugandan society. This exclusion extends to economic
opportunities, limiting their participation in national development initiatives.
First I wish to thank Isaac for taking the time to write this down. My reaction to case study 1. is that; however much the government has good strategies in pastoralists' land enclosure of some part of their rangelands, it is going to cause rural to urban shift of some Tibetan people because they may lose their livelihood, hence affecting their socio-economic welfare of the pastoralists people, their cultural identity also can be lost forever as a result.
Aside from climate change,
pastoralists in Kenya face a number of issues, one of which is inter-communal
strife. These conflicts are frequently caused by competition for scarce
resources, particularly water and grazing land, which is worsened by environmental
stresses such as droughts and shifting weather patterns.
Intercommunal conflicts
Resource Competition: As climate change causes longer droughts and less
vegetation, pastoralists are compelled to migrate in search of water and
grazing. This movement may lead to conflicts with other communities, such as
farmers and nearby pastoralist groups, who are also competing for the same
scarce resources.
Cattle Rustling: Historically
associated with pastoralist culture, cattle rustling has evolved into violent
clashes with modern weaponry. The competition for livestock has become
increasingly deadly, resulting in fatalities and exacerbating tensions between
ethnic groups such as Maasai and pokot.
The Impact of Development Projects: Large-scale development initiatives, such
as wildlife reserves and oil drilling, frequently limit pastoralists' mobility
and change traditional land-use patterns. These changes can cause difficulties
as pastoral groups lose access to essential resources, resulting in disputes
over land ownership and usage.
I think COP 28 hurts pastoralists because it does not explicitly mention pastoralists or pastoralism throughout the text. While it mentions other producers like food workers, family farmers, small holders and fisherfolk; nowhere is pastoralism mentioned. It ignores the fact that pastoralism plays a critical role in climate change through extensive grazing practices that minimize emission of greenhouse gasses like methane common in intensive agriculture and also maintain biodiversity. The declaration does not urge governments to explicitly include the role of pastoralism in achieving their nationally determined contributions (NDCs). The sum total of all these issues is that CoP 28 hurts pastoralism.
|
S/No |
Factor |
Comments |
|
1. |
Exposure- Climate Trends |
Short lived heavy rainfall, storms, prolonged droughts. |
|
2. |
Exposure- Non-Climate Trends |
Impassable roads, unfavorable resource sharing policies, population
growth, violent conflicts, increased marketization, land use for
infrastructure, political rivalry, economic inequality widening. |
|
3. |
Pastoral resources(decreasing or increasing) |
Pastoral resources (Rangelands) are decreasing, human resources for
pastoralism decreasing as young men abandoned livestock keeping, Land grabbing
by Pokot neighbors. |
|
4. |
Land Conversions (detrimental or favorable) |
Land conversions for Oil Pads and infrastructure (Airport), increased
network of roads to connect Oil wells are detrimental |
|
5. |
Adaptations |
Diversification to business ventures (Kiosks, dukas, Bars), Participation
in local content. |
There is a lot of exclusion among
pastoralist which include racism, isolation from important decisions and policy
formulation, the land is communally owned and therefore decision are made by
leaders even without consideration of the pastoralist which lead to reduction
of grazing area, abuse of human rights and also lack of essential amenities due
to lagging behind from development projects.
The exclusion and marginalization of
pastoralist communities, particularly the Turkana people of Kenya, are due to
historical, social, and economic circumstances that have perpetuated their
disadvantaged condition.
Historical Context.
Historically, the Kenyan government has neglected the Turkana and other
pastoralist groups, prioritizing urban and agricultural development over the
needs of nomadic populations. This neglect has been worsened by colonial
policies that prioritized specific ethnic groups and regions for resource
allocation, leaving pastoralists like the Turkana disadvantaged and
underrepresented in political and economic realms.
Social Exclusion
Turkana people face social isolation due to unfavorable preconceptions and
cultural stigma. They are frequently seen as less civilized because of their
traditional lives, which has resulted in prejudice in obtaining services such
as education and healthcare. This has resulted in considerable educational
marginalization; for example, Turkana County has one of the highest percentages
of out-of-school children in Kenya, reflecting larger systemic disparities.
Economic Marginalization
Pastoralists confront economic obstacles, such as limited market and financial
access. Turkana County's difficult natural circumstances, along with a lack of
infrastructure, limit their ability to engage in trade or secure livelihoods
outside of traditional pastoralism. Furthermore, government programs frequently
disregard their special requirements, entrenching poverty in these communities.
Current Implications:
The continued marginalization perpetuates a cycle of poverty and exclusion,
affecting not only economic possibilities but also cultural identity. As
younger generations embrace more sedentary lives influenced by neighboring
groups and external forces, there is a risk of losing the Turkana people's
traditional traditions and knowledge systems.
Pastoral and livestock mobility is not only essential for the sustainable management of rangelands but also for fostering effective local governance. It promotes resource conservation, supports climate resilience, reduces conflict, and integrates traditional knowledge into modern land management practices. To harness these benefits, local governance structures must recognize and support the mobility needs of pastoralists, ensuring that their rights to move freely across grazing lands are protected and respected.
Dr. Hasrat Arjjumend
Instructor
Wonderful narration of the ground reality. Thank for sharing this.
3.2case study 1
China's government is implementing
policy changes to transform its rangelands, encouraging pastoralists to
privatize natural resources and assert land ownership rights. These reforms
include incentives for fencing pastures, halting seasonal animal movement,
building permanent settlements, and emigrating to towns.
The Tibetan Plateau in China is
facing severe land degradation and desertification, with overgrazing by
livestock being the main human factor causing degradation. The Tibetan
Autonomous Region alone has 20.5 million hectares classified as desertified. An
international research project, RETPEC, is investigating the biophysical and
socio-economic impacts of policy-driven land use change in China's semi-arid
regions. The project affects vast areas and millions of people, including five
million ethnic Tibetan pastoralists and agropastoralists, who primarily
represent China's poorest people.
Rangeland reform is being
implemented on the Tibetan Plateau to address overgrazing. The RETPEC project
aims to inform public policy by assessing whether land degradation is
ameliorated by new land tenure and grazing regimes. The research will
investigate the effects of situations where pastoralists are forced to settle
in rural areas or leave the rangelands altogether, creating a rural-to-urban
population shift. The overall purpose is to identify the immediate and
long-term environmental, social, and economic impacts of policies now being put
into practice. The project will investigate the biophysical and socio-economic
effects of fenced versus open range grazing management across several major
ecological zones in the Tibetan Plateau. The central hypothesis is that
enclosure will be more prevalent among pastoralists with good access to markets
and use rangelands that are intrinsically more productive. The project also
hypothesizes that grazing exclosures will be more prevalent in areas with
national environmental significance, either because they represent unique
conservation habitats or upstream sources of nationally-important river
systems.
A case of cow jails in Nepal
For me, such arrangement in the village is an "Institution". As it is rightly explained, institutions are prescriptions that humans use to organize all forms of structured interactions. Common rules for a better management of water resource through the maintenance of irrigation infrastructure are defined by villagers. Thses should be applied to all. I don't even consider such arrangement as "punitive". It should be taken as a collective effort towards a sustainable village 's irrigation infrastructure.
One issue or problem facing pastoralists in Uganda; specifically, in Karamoja region is lack of meaningful participation of community institutions in decision making processes that concern their livelihoods. Programs whether government aided, or private sector driven such as mining are determined at the center without consultation of community structures. With no ownership and acceptance most of these projects fail leading to a vicious cycle of marginalization. Natural resource-based enterprises (Gum Arabic, Aloe vera, ecotourism, traditional crafts, etc.) which have the potential to enhance local livelihoods are not pursued in favor of extractive undertakings which benefit capitalists at the expense of local livelihoods.
Unit 3.1: Wrap Up and New thing learnt
The unit gives a historical perspective of the management of common lands since medieval time in England. Here rights were controlled by the crown and accessed in classes. In the contemporary world mobile pastoralists and users of common lands continue to be marginalized through lobbying by powerful commercial interests in the so-called democratic welfare states. as is the case in autocratic states.
The new thing that I have learned is that mobile pastoralists face systematic marginalization wherever they exist. The scope goes beyond national, to regional and international. Clearly, a combination of dominance by powerful groups with vested interests, prevalent biases and knowledge barriers have ensured that pastoralists continue to be faced by unfavorable policies.
In Karamoja region, just like the case of the Roma people in Europe/ America and the nomadic community in India, pastoralists face exclusion and marginalization. Historically the area was viewed as a place for banishment or exiling of political prisoners and a place for wildlife. This marginalization persists today with the extraction of minerals in the area with limited participation of the local community.
Few things i learnt from Unit 3.3
Rangelands have suffered and still suffring from various biaises. "Modernization-oriented" partisans still considered pasturelands as waste, unproductive, outdated and obsolete mode of food and agricultural production systems. They are considered as unviable. For them, sedentarization of pastoralists is the best way forward for such food system. They are hell bent to restrick all forms of mobility taking as prior reason its "supposely" negative impact on climate change.
Events such as the IFAD's Farmer Forum organized in 2016 and more others offer more opportunities and framework for better consideration of the issues worldwide. Case study on Community-Based Rangelands Management (CBRM) in Mongolio suggests participatory and inclusive approaches to build strong government policies. The role of legal institutional systems have also been made clear to us. But sucess to such approaches at the local level should be based on indigenous rights and cultural believes, existing social networks and well designed conflict resolution framework. Collective consideration is essential as these institutions should not be considered as punitive arrangements.
Can we call such a punitive arrangement in a village an
‘institution’?
Yes, the "cow jail" arrangement in the Nepali village can be considered an institution. Knowing that an institution is a set of rules, norms, or practices that guide behaviour and interactions within a community. In this case, the cow jail serves as a mechanism for enforcing irrigation rules, resolving conflicts, and ensuring equitable resource distribution.
Example from Uganda’s Karamoja
In the Karamoja sub-region of Uganda, communal grazing areas are managed
using traditional institutions. Elders and customary leaders enforce rules to
regulate access to pastures and water points, especially during dry seasons.
For instance, during periods of scarcity, elders may declare certain grazing
areas or water points off-limits to allow regeneration. If a herder violates
these restrictions, they are punished by killing a bull for the elders in the
shrine. This approach ensures compliance with resource management practices
while maintaining social cohesion and resource sustainability within the
community. Its of recent that this approach has been merged with the PRM in
terms of governance structure composition where all groups are catered for, e.g.
representatives of elders, women, you, kraal leaders among others but still the
council of elders exists.
From Unit 3.3, I learned the importance of community-driven,
culturally appropriate governance structures in managing common resources, like
pasturelands. The example of "cow jails" in Nepal illustrates a
creative, locally rooted approach to enforce rules and ensure fairness within
shared systems. This suggests that incorporating traditional mechanisms,
adapted to local contexts, can be key to effective rangeland governance.
In my work on rangeland management, I would emphasise the
integration of local customs and community involvement to create a sustainable
and respected governance system.
Pastoral and livestock mobility is essential for managing
rangelands effectively and improving governance at the local level. It allows
pastoralists to adapt to changing environmental conditions, ensuring access to
water and pasture while preventing overgrazing and land degradation. Mobility
supports livestock productivity, provides food and income for millions, and
contributes to the environment through soil fertilisation, carbon storage, and
biodiversity conservation. It also fosters peace by reducing conflicts over
resources and maintains the cultural and social ties vital to pastoralist
communities.
Pastoral and livestock mobility for better management of rangelands and improved gouvernance
Livestock mobility is crucial in managing the rangeland and maximizing livestock productivity in environments characterized by spatial and temporal variations in rainfall with corresponding variations in the quantity and quality of forage. Pastoral mobility is considered an expert strategy for overcoming environmental barriers, maximizing production and adapting to changing circumstances (FAO, 2022). Mobility allows for flexibility and dynamism to adapt to and maximize such scattered and unpredictable resources. It reduces fragmentation and enclosure of common lands. It increases ecological heterogeneity contributing to a better understanding of biodiversity conservation in landscapes. Mobility of pastoralists allows better supply of livestock markets, thus responsible for the provision of meat, dairy products to rural population, local exchanges and numerous other services within host communities. Mobility also increases network connectivity amongst pastoralists and other local communities. Today, new perspectives on pastoralism and pastoral mobility are being popularized in development approaches. The Economic Commission of West African States (ECOWAS) and the Intergovernmental Authority on Development (IGAD) have developed transhumance protocols and committed Member States to collaborating in the facilitation of pastoral mobility. Similar efforts to enable and facilitate pastoral mobility are also found in bilateral agreements (e.g Case between Mali and Guinea : https://faolex.fao.org/docs/pdf/bi-214167.pdf). The African Union has also published recently (2022) some guidelines on securing the pastoralism and conflict resolution in Africa (https://au.int/sites/default/files/documents/42433-doc-LIGNES_DIRECTRICES_SUR_LA_SECURISATION_DU_PASTORALISM_FINAL.pdf). All these new paradigms will led to better management of rangelands and will improve gouvernance at local, national and even international levels.
To his credit President Obama provided protections for more landscapes and water ecosystems, more than any US president in history totaling to about 553million acres of land and water. He notably rejected the key stone pipeline not to forget committing the US to the Paris agreement. The current posture of the second Trump administration withdrawing form the agreement underscores the role of politics in science or should I say the politics of science.
Unfortunately, the case study highlights the common problem that we have seen with pastoral policies and that is the tendency to legislate and pass laws based on assumptions, systematic bias and limited research. In this particular Case 1; the Chinese government is undertaking enclosures/fencing as a remedy for Land degradation and based on the assumption that livestock are causing the land degradation due to overgrazing which is simply fallacious. The assumption that extensive grazing is less efficient and less productive than fenced up intensive livestock by the Chinese government is equally based on a false premise. This is a repeat of the tragedy of the commons in medieval England.
Favourable pastoral policy or law that promotes community control over natural resources and strengthening legal customary decision making.
Policies have frequently failed pastoralists by guiding governments to invest public resources inappropriately in pastoral areas, to invest resources disproportionately in non-pastoralist areas, or to otherwise favour non-pastoralist land practices in the rangelands over pastoralism (IUCN, 2018). Favorable policies or laws are therefore necessary. Moreover, the importance of promoting community control over natural resources and strengthening customary decision making has been demonstrated in a number of case studies. Policies that create space for customary decision-making and for local enforcement of rules and regulations over resource-use have been successful in reversing land degradation in some cases (Mongolia, Tanzania, Bolivia, Niger). In Bolivia, commercialization of pastoral production in the absence of a sound environmental policy led to the almost total disappearance of customary norms and practices in the management of the plains and Bofedales (high altitude wet lands), and led to huge increases in individual herd sizes, which both degraded the environment and led to significant loss of productivity. Reversal of government policy towards indigenous production practices and renewed respect for indigenous knowledge and customary decision making is leading to a reversal of this degradation.
Training Paralegals at community level for matters concerning land management.
At the local level, Blasius Azuhnwi et al. (2017) observed that legal recourse has most successfully been achieved through the establishment of programmes supporting paralegals in Cameroon. These are local community members trained in legal matters, ready to give advice to pastoralists and other local land users on what rights they have and how to best exercise those rights. With relatively little legal training and backstopping from more expert legal advisers, paralegals are able to play a vital role at the local level working directly with community members, for little cost. The paralegals and community resource volunteers live and work in the communities, brave the difficult living conditions to give counsel and advice to pastoralists needing their services. This has led to improved accessibility and affordability of legal services for most pastoralists and has enabled conflicts to be more quickly and efficiently resolved than they would otherwise have been.
Wrap Up Unit 3.2:
The unit dealt with unpacking the concept of enclosure of commons and grazing pastures as well as implications for commons. With this practice commons were forced to leave farms and emigrate to cities looking for work in factories. Legal and policy instruments have been systematically used to facilitate enclosures historically and in contemporary times such as in China. Fragmentation and conversion of rangelands into other uses such agriculture, Minning, etc.; inevitability leads to loss of pastoral lands eventually leaving pastoralists with only the most marginal areas to sustain their livestock.
On key lesson I have learnt from this unit is that fragmentation of rangelands affects the that quality of the habit and leads to modification of the behaviors of animals in that habitat. I have learnt that a research gap exits on habitat loss or fragmentation caused by human action.
Yes, enclosure of grazing commons exits in Uganda mainly in the southwestern part of the cattle corridor creating the phenomenon called "balalo" pastoralist. These balalo were originally grazing cattle in the southern part of the country with same historically coming from northern Tanzania. When rich powerful elite, some of whom are government officials, started fencing land they were forced to migrate northwards to northern Uganda mainly in Acholi, Lango, Teso and West Nile sub regions of Uganda who are largely settled farmers. As a result, conflicts have mounted requiring presidential intervention. There have also been allegations of land grabbing.
Unit 2.6 TEK
Global principle 2.6
TEK 2 Tasks:
No. 6: multiple
livestock types and feeding skills and flexible her composition to optimize the
use of various forage resources
In the Karamoja
region in Ugandas North-West Pastoralist combine different livestock types in
most combining grazers like cattle, donkys
and sheep with browser such as camels (only to less extend) and goats to make
maximal use of the avaialbe forage ressources. Also the ability to walk long distances
(local breeds of cattle and camel can walk long distances, goats and sheep
less, young animals like calves and lambs need special care and can not walk
long distances) or the need of water supply daily with dry grass as fooder is
integrated into the grazing management of livestock. Going into steep mountain
regions is easier with goats. In combination with the other priciples of e.g. spatial
and temporal changes, it is a strategy to make best and sustainable use of
natural ressources.
This practice make
sure that livestock gets their feeds and can choose their plants. Mobility in
combination with mix of livestock type is making maximal use of natural
resources. Changing kraals and location also reduce pressure from pests like
worms and ticks and spread the dung into the area for fertilisation. . The use
of medical plants can keep animal healthy helps to keep animal healthy and is
advanced knowledge. The transfer to the next generation seems to be a challengs
as there might be less interest or there is a generation conflict or children are
taken to boarding schools and out of the traditional and socio-cultural context
with the risk of loosing language skills and the pastoralits knowledge.
Grazing on
crop-residues also also keep the dung as fertiliser on the field, which is a
practice agro-pastoralists do
I tend to think of institutions in terms of organizations with procedures, rules and norms established to achieve as specific purpose or goal. The rules, procedures and norms provide the basis for sanctions or punishments for non-compliance. In this regard I would look at the act of putting a cow in jail as a sanction for breach of rules/norms. How ever going by the definition of Anderies and Jansen (2013) I will agree that cow jails in Nepal is an institution in that village.
In the pastoral area of Karamoja sanctions do exit for livestock encroachment in a cultivator's garden with punishments varying with the degree of crop destruction. Usually, the Animals are impounded until negotiations have been completed and the damage compensated.
Lesson Learnt in Unit 3.3
I have learnt that when communities are allowed to determine their own rules, norms and establish institutions for management of common resources, without government interference, those resources are better used.
One new idea I would like to add to Rangeland governance is the idea of harnessing natural resources beyond timber, livestock products and strengthen the multipurpose use of rangelands to clearly capture aspects of eco-tourism/ recreation, wild fruits & vegetables harvest sustainably, medicinal plants, etc. In addition, I would like to introduce community led advocacy for pastoral way of life, strengthen documentation and the evidence base for pastoralism.
Unit 2.6 TEK
Global principle 2.6
TEK 2 Tasks:
Great Submission Dr. Ute......Just to make a correction that Ugandas Karamoja region is in the Northeastern part of the country.
from 3.3
Pastoral communities have the traditional knowledge and ways they conserve the rangelands and when involved in formulation of policies they are better stakeholders of the same policies and also they understand the value of the rangelands to their livestock survival therefore their livelihood.
A novel approach to rangeland governance is Participatory Rangeland Management (PRM), which combines local community engagement, traditional knowledge, and collaborative policy frameworks. This strategy seeks to empower pastoralists and agro-pastoralists by including them in decision-making processes about land use and resource management. PRM aims to improve tenure security, eliminate land use conflicts, and promote sustainable practices that adapt to environmental changes by building partnerships between local people, government entities, and non-governmental organizations (NGOs). Establishing Rangeland Use Agreements to enable grazing rights negotiations, applying adaptive management measures based on local ecological knowledge, and increasing women's governance participation are all critical components. This holistic strategy not only aims to restore rangeland health but also to increase resilience against climate variability and economic pressures, so contributing to food security and community stability.
The necessity of pastoral and livestock mobility cannot be over emphasized. Mobility ensures that the spatial and temporal variability of rangelands is harnessed. For example, through mobility pastoralists in the Himalayas are able to employ vertical transhumance to access pastures at different times of the year. During the Summer they move with livestock to the higher altitude and only to return in the winter to the lowlands and valleys pastures. In this case pastures are well managed and given time to recover hence guaranteeing sustainable use and management of natural resources. A key element of this pastoral mobility is the mapping of transhumance routes which tend to coincide with trade routes thereby facilitating trade, exchange and access to markets.
3.3.3 Similar case to Cow jails in Nepal
The Sarychat-Eertash Reserve of Kyrgyzstan is located between 2000 to 5000 meters above sea level in Issyk-Kul region of the country. This Nature Reserve
was founded in 1995 for the protection of high altitude ecosystems and
its fauna, in particular the snow leopard and its prey. Before the
establishment of the Nature Reserve there was a small remote village Ak-Shyirak.
Poaching was quiet developed that time. After the collapse of Soviet Union many
families left the village and only few families left where men, most of whom were poachers became rangers of the Reserve. Still poaching was active despite the
place become Reserve. Currently local communities work closely with international
organizations and conservancy NGOs. Within the framework of one of these
projects, women started producing products from felt. NGOs help them to sell
them in the foreign market and besides the profit received from sold products, for
their active nature conservation activities they receive bonuses that are
accumulated in the local development fund. If poaching is discovered, even if
it is committed by someone who is not a member of the community, the entire
community loses the bonus, which is distributed among all families. As a
result, these communities are now actively combating poaching and ensuring that
no poaching takes place within the reserve's territory.
I think COP 28 hurts pastoralists because it does not explicitly mention pastoralists or pastoralism throughout the text. While it mentions other producers like food workers, family farmers, ...
The COP28 declaration could have mixed effects on pastoralists. It may offer advantages if it recognizes the vital role of pastoralism in climate resilience, encourages sustainable practices for land and water, and values local knowledge. Conversely, if it prioritizes industrial agriculture excessively, imposes inappropriate standards, or excludes pastoralists from the decision-making process, it could worsen current challenges and jeopardize their livelihoods.
To maximize its benefits, policies should be customized to local contexts, incorporate the perspectives of pastoralists, and advocate for traditional practices that enhance climate resilience and biodiversity.
Exposure (climate trends) | Turkana faces increasing climate variability, including frequent and extended droughts, which stress water and grazing resources essential for pastoralism. These trends exacerbate resource scarcity and vulnerability of pastoralist livelihoods. |
Exposure (non-climate trends) | Oil exploration and appraisal operations since 2010 by companies like Tullow Oil and Africa Oil have brought significant economic and social changes. Investments include an operations base in Lokichar with modern amenities, the planned Africa-first drone airport, and pipeline networks for oil export. Additional infrastructure, such as electrification, mobile phone networks, and banking services, contribute to societal transformation. For example, the operations base near Lokichar houses over 100 workers with facilities like an airstrip, café, and international goods like Magnum ice cream bars. |
| Pastoral resources | Decreasing access to pastoral resources due to oil-related land use and infrastructure development. Grazing lands are repurposed, reducing space for traditional pastoralism. For example, communities near oil wells face competition for land and benefits, leading to conflicts over grazing areas and reduced communal resource access. |
| Land conversions | Oil infrastructure takes up large tracts of land, disrupting traditional grazing patterns and communal land management. Villages and individuals negotiate separate deals with oil companies, leading to inequitable resource distribution e.g., Local elites and influential individuals secure lucrative contracts and benefits, sidelining broader community interests. Some locals are excluded entirely from negotiations or benefits |
| Adaptation | Diversification to business ventures (Kiosks, Dukas, Bars), Participation in local content. |
From the article that I have read The Roma historically engaged in livelihoods that relied on mobility resource access and informal economies which align with certain pastoralist and rangeland practices.
Many Roma practiced mobile lifestyles, much like pastoralists who move livestock across rangelands to access grazing and water. This mobility was integral to survival, allowing them to navigate seasonal changes, economic opportunities, and resource scarcity. Forced into shantytowns and denied legitimate livelihoods, Roma communities are physically segregated and deprived of opportunities for economic participation. This exclusion results in a cycle of criminalization, where Roma individuals, unable to access formal labor markets or land for sustainable livelihoods, resort to practices like pickpocketing for survival. Addressing these issues requires equitable land governance policies, equal access to education and housing, and recognition of how exclusion from land-based opportunities perpetuates cycles of poverty and criminalization.
One significant insight I've gained in Unit 3.1 is that mobile pastoralists experience systemic marginalization globally. This issue extends beyond national boundaries to regional and international contexts. A combination of influence from powerful groups with vested interests, along with prevailing biases and knowledge gaps, has contributed to the ongoing unfavourable policies affecting pastoralists.
In the Karamoja region, the situation mirrors that of marginalized groups such as the Roma in Europe and the nomadic communities in India. Historically, Karamoja has been stigmatized as a site for political exile and wildlife conservation. This legacy of marginalization continues today, particularly with the extraction of minerals in the region, where local community participation remains limited.
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