Pastoralism-Research Policy and Practice最新文献

The pastoral communities of the western and central Himalayas have, for centuries, presented the modern Indian state with a problem of governance (as it has often been projected). Their existence, largely outside the domains of fixed property and capitalist production relations, has long since been problematized. Their seasonal migrations and vertical movements in space and time have enabled neither a smooth nor complete assimilation of these peoples into one of the state's existential imperatives-the sedentarized market economy. The interventions imagined and imposed in response, have largely shaped these unbalanced relationships which, I assert, closely follow the features of James Scott's high-modern state projects (Scott 1998, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed). Through this, an articulation of the tension between the Indian state and two transhumant pastoral communities-the Gaddis and the Van Gujjars-will be attempted to be juxtaposed and contrasted. I will attempt to show how the state in its various forms has used an array of legitimizing arguments and tools-morality, conservation, revenue, development and climate change-to 'settle' the Gaddis and Van Gujjars out of their traditional roles, into a lifestyle more conducive to measurement, surveillance and control: a 'de-pastoralization' of the pastoralists (Caravani, J Peasant Stud 46:1323-1346, 2019), towards the larger statal goals of assimilation, measurement and appropriation (Foucault 1995, Discipline & Punish: The Birth of the Prison). Through this, the changing and seemingly haphazard dynamics of legitimization will be attempted to be situated in their contexts and used to characterize the contrasting situations of both these communities-while highlighting the need to complicate the role of their social and religious identities in the making of their pastoralisms.

Vicuñas (Vicugna vicugna) were at risk of extinction due to indiscriminate hunting for their fibre in the mid-twentieth century. The conservation of the species included numerous international and regional legal mechanisms, as well as the will and care of local communities. The vicuña was saved, and now it is classified as "Least concern" by the IUCN Red List of Threatened Species. Sustainable harvest of vicuña fibre is achieved by way of the chaku, capture and live-shearing (an ancient practice, now informed by modern knowledge of biology). Although most communities and cooperatives sell raw fibre, prices are falling. The making of artisanal vicuña garments has been identified as an activity that potentially leads to sustainable development in the Andean Altiplano. This paper analyses a key aspect to achieve this goal, a detailed description of the production (including economic and time costs) involved in weaving a shawl. The manual work has been recognized, with an hourly rate and costs calculated. The first action before starting any intervention was a ceremony, in which the family women infused the fibre with the smoke of a local plant, k'oa (Parastrephia spp.). The rituals and traditions are an important part of livelihoods in the Andes. The steps to creating the finished garment were fibre acquisition, dehairing and cleaning the fibre, spinning, twisting, loom weaving, finishing and fringing. The techniques for spinning and weaving are an essential part of the indigenous cultural heritage; no intervention or suggestion was made in that regard. The final cost of the garment was approximately 3,300 US dollars and half of this cost was the dehairing and cleaning of the fibre.

Pastoralism has been the most productive livelihood option in the dryland of the Horn of Africa although recently its sustainability is becoming challenging. Camel is a livestock species uniquely adapted to the arid and semi-arid areas of the region. Camels are predominantly reared in the drier areas of Ethiopia such as Afar, Ethiopian Somali and the eastern and southern parts of Oromia region. This review is aimed at reviewing the camel population, marketing status, challenges and opportunities related to camel production and marketing in Ethiopia. Official reports on the camel population (1.42 million) underestimate the number of camel populations in Ethiopia while different research reports a higher figure of the camel population up to 4.8 million. However, each report indicated an increasing trend in the camel population. Camel is being adopted by different pastoral groups, in which camel rearing was less customary. The economic importance of the camel over other livestock species is immense, particularly during the harsh seasons due to less decline in its prices and the camel is the most expensive in both pastoral and agro-pastoral areas when compared to other livestock. Camel plays an important role in revenue generation, contributing to the earnings from export. Formal camel export status has shown a flat trend and informal export outweighed the formal one. Despite its ecological and economic importance, the camel has been neglected by researchers and the Ethiopian government. Poor market infrastructure, lack of market information, lack of market-oriented production system, the export ban by many countries and the inconvenience of an export regulatory institutional setting are among the major constraints of camel marketing in Ethiopia. Therefore, policy and development interventions are demanded that recognize the social, economic and ecological importance of camels for pastoral communities and the national economy.

Brucellosis is an infectious zoonotic disease considered as a threat to public health and pastoralist livelihoods. Symptoms of the disease can lead to gender-specific ailments such as abortions in women and orchitis in men. Pastoralists and their families are at high risk of contracting the disease. Access to health information reinforces existing knowledge and contributes to disease prevention. However, in developing countries, interventions for knowledge sharing on zoonotic diseases predominantly target men. This study aimed to describe mechanisms of knowledge production and transfer on brucellosis according to gender, by assessing the way knowledge affects behaviours of pastoral communities. A community-based cross-sectional survey was conducted among a pastoral community (PC) of the Folon region in north-west Côte d'Ivoire. The study included transhumant pastoralists, sedentary livestock owners, shepherds and their wives. By using mixed methods, 26 semi-structured interviews were conducted, and 320 questionnaires were completed. Statistical analysis with chi-square (χ ²) comparison tests was performed to compare variables between men and women. Findings were interpreted through the concept of specialisation of the social exclusion theory. We found that gender influences access to information on brucellosis and transfer of knowledge on brucellosis appeared gender-biased, especially from veterinarians towards men in the community. The social labour division and interventions of veterinarians through awareness reinforce the knowledge gap on brucellosis between men and women. Men and women consume raw milk, whilst only men in general handle animal discharges with bare hands. To improve the control of brucellosis, knowledge on best practice should be shared with pastoral communities using the One Health approach that encourages mutual learning. Innovative strategies based on gender daily tasks such as safe dairy processing by women and safe animal husbandry to expand their herd for men can be the entry point for the prevention of brucellosis.