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1
Chang, Claudia. "Models for iron age agriculture and pastoralism in Kazakhstan." Journal of Historical Archaeology & Anthropological Sciences 7, no. 2 (July 12, 2022): 47–49. http://dx.doi.org/10.15406/jhaas.2022.07.00254.
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During the first millennium BCE the Saka (eastern variants of the Scythians) have been characterized as early nomadic confederacies or states. Recently there has been considerable discussion about the role of agro pastoralism in Eurasian prehistory, especially during the Bronze and Iron Ages (ca. 2500 BCE to 400/500 CE).1-4 The term of agro pastoralism has become so widespread in archaeological literature as a catch-all term that the variations within and between dual economic systems of agriculture and mobile pastoralism have become obscured. In this brief essay I wish to discuss the ways in which agriculture articulated with pastoralism in ancient Iron Age cultures of Eurasia. While the assumption is that agro pastoralism represents a mutually symbiotic relationship between crop cultivation and grazing of herd animals, this may not always be the case. Furthermore, herders may belong not only to different occupational classes than farmers, but they often may represent different ethnic groups separate from farmers.5 An example of this, might be the Andronovo herdsmen of Ojakly, who lived apart from the Bactrian-Margiana Archaeological Complex (BMAC) urban dwellers of Gonur Depe during the Bronze Age in the second millennium BCE.6,7
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Rai, Indra Mani. "A crisis of moral ecology: Magar agro-pastoralism in Dhorpatan Hunting Reserve, Nepal." PARKS, no. 30.1 (May 2024): 57–66. http://dx.doi.org/10.2305/lcxc2811.
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Prior political ecology studies have explored the vulnerability of pastoralism and conflicts between protected areas and pastoralist livelihoods. Some conservation regimes regard Indigenous pastoralists’ institutions, knowledge, self-governance and self-determination as incompatible with contemporary conservation on the grounds that the associated practices are unsustainable. Based on critical ethnography, this paper examines the moral ecology of Indigenous Magar agro-pastoralism in the Dhorpatan Hunting Reserve of mid-western Nepal. Traditional Magar management is in crisis due to reserve policies and practices. From a political ecology perspective, I show that the traditional moral ecology of agro-pastoralism sustains complex relationships with the rangelands. Traditional institutions uphold a moral ecology that is deeply rooted in spiritual practices and fosters a sense of responsibility for the preservation of biodiversity and nature. Current conservation policies inadequately recognise these Indigenous moral principles and weaken harmonious socio-ecological relations. In order to manage protected areas sustainably in high-altitude regions, it is crucial to manage agro-pastoralism within the framework of traditional moral ecology through Indigenous peoples’ self-governance and self-determination.
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Hessa, Célestin Cokou, Yaya Idrissou, Alassan Seidou Assani, Hilaire Sorébou Sanni Worogo, Brice Gérard Comlan Assogba, and Ibrahim Alkoiret Traore. "Quantification des stocks de carbone dans des systèmes agro-sylvopastoraux et sylvopastoraux de deux zones agroécologiques du Bénin." International Journal of Biological and Chemical Sciences 17, no. 6 (January 18, 2024): 2225–36. http://dx.doi.org/10.4314/ijbcs.v17i6.8.
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Dans de nombreux pays, les pratiques agroforestières ont été proposées pour lutter contre la dégradation des terres et le changement climatique. Parmi ces pratiques figure l’agro-sylvo-pastoralisme et le sylvopastoralisme qui constituent des puits de carbone (C). Cependant, des informations sont rares sur le potentiel de puits de C de ces pratiques au Bénin. L’objectif de cette étude était d’évaluer le stock de C de ces deux pratiques agroforestières avec chacune deux variantes : petit agro-sylvo-pastoralisme (PAS), petit sylvopastoralismes (PSV), grand sylvopastoralisme (GSV), et grand agro-sylvo-pastoralisme (GAS). Les données collectées ont été des dendrométriques, des échantillons de litière, herbacées, culture et sol. Les résultats ont révélé que quel que soit le type d’élevage considéré, le sol et les arbres constituaient les plus grands réservoirs de C. Le stock total de C a significativement varié (p˂0,05) d’un type d’élevage à l’autre. Ainsi, les stocks totaux de C ont été de 73,34 t C/ha ; 62,52 t C/ha ; 50.89 t C/ha et 49,94 t C/ha respectivement pour les types GAS, GSV, PAS et PSV. Ces résultats montrent la contribution considérable de ces pratiques dans la séquestration du carbone au Bénin. Ainsi ces pratiques doivent être vulgariser dans tout le pays.
In many countries, agroforestry practices have been proposed to address land degradation and climate change. These practices include agro-silvo-pastoralism and silvo-pastoralism. Among these practices are agro-silvo-pastoralism and silvo-pastoralism which constitute carbon sinks (C). However, information is scarce on the C sink potential of these practices in Benin. The aim of this study was to evaluate the stock of C of two agroforestry practices with each two variants: small agro-silvo-pastoralism (PAS), small silvo-pastoralism (PSV), large silvo-pastoralism (GSV), and finally large agro-silvo-pastoralism (GAS). To achieve this aim, dendrometric data, litter, herbaceous, crop, and soil samples were collected. The results revealed that regardless of the type of livestock considered, the soil and the trees constituted the largest reservoirs of C while the litter constituted the weakest reservoir. The total stock of C varied significantly (p˂0.05) from one type of farm to another. Thus, the total C stocks were 73.34 t C/ha; 62.52 t C/ha; 50.89 t C/ha and 49.94 t C/ha respectively for the GAS, GSV, PAS, and PSV types. These results show the considerable contribution of these systems in carbon sequestration in Benin. Thus, these practices must be popularized throughout the country.
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Bilali, Hamid El, Lawali Dambo, Jacques Nanema, Imaël Henri Nestor Bassole, and Generosa Calabrese. "Biodiversity-pastoralism nexus in West Africa." AIMS Agriculture and Food 7, no. 1 (2022): 73–95. http://dx.doi.org/10.3934/agrfood.2022005.
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<abstract> <p>Biodiversity loss is a pressing challenge. This is particularly so in regions where the pressure on ecosystems is high such as in the Sahel region. This pressure is due, inter alia, to different land uses such as pastoralism. In this context, the present systematic review analyses the state of research on the nexus between pastoralism and biodiversity in West Africa. In particular, it explores the relationships between pastoralism (cf. agro-pastoralism, sylvo-pastoralism, agro-sylvo-pastoralism), on the one hand, and plant diversity, animal diversity, and ecosystem diversity, on the other hand. The paper also analyses the bibliometrics of the research field. A search performed in March 2021 on the Web of Science yielded 205 documents and 73 of them were included in the systematic review. The bibliometric analysis suggests an increasing interest in the research field, especially in Burkina Faso and Benin, but also the weakness of the domestic research system as a large share of the selected documents is authored by researchers based outside West Africa. In general, the scholarly literature shows a negative impact of pastoralism on plant diversity (cf. richness, abundance, composition) and animal diversity (cf. wild herbivorous mammals, predators, birds, insects) in West Africa. However, the literature analysis suggests that the effects of pastoralism are rather mixed. They are context-specific and depend on many factors such as grazing intensity and livestock species. The effects on plant diversity differ between woody (trees and shrubs) and herbaceous species. There is a general trend towards the erosion of indigenous livestock genetic diversity due to uncontrolled mating and cross-breeding. The impacts of pastoralism on ecosystem diversity are mainly due to changes in land use and habitat fragmentation. Further multi-country, comparative studies are needed to better qualify the interactions, complementarities and possible conflicts between the different pastoralism-related land uses and biodiversity conservation in West Africa.</p> </abstract>
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Ibrahim, Issak Gababa, Stephen Laititi Mutunga, and Martin Koome. "How Access to Credit Facilities Affects Youth Participation in Agro- Pastoralism in Mandera County, Kenya." International Journal of Professional Practice 12, no. 2 (May 2, 2024): 86–98. https://doi.org/10.71274/ijpp.v12i2.359.
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Credit facilities drive economic development in most sectors of the economy. However, due to the uncertainty of weather and other risks, agricultural sector has been disadvantaged in terms of access to credit. Access to credit, particularly by youth who lack a steady source of income is even more challenging since they are considered high risk borrowers by financial institutions. This study sought to establish factors that influence access to credit by youth in Mandera County. The study adopted a descriptive survey research design, and as was guided by Push and Pull theory. The target population was 2900 youth registered in youth groups in Mandera County. A sample size of 351respondents was obtained from the 145 registered youth groups through purposive sampling technique. Structured questionnaires were distributed to the respondents through drop and pick method were used to collect data. The questionnaire was tested for face and content validity during piloting in the neighboring county of Wajir. Reliability was assessed and a Cronbach alpha coefficient of 0.77 was realized. Results were analyzed using descriptive and inferential statistics. Regression analysis was carried out and results for F-tests and Analysis of Variance (ANOVA) at a 95% confidence generated. The null hypothesis for credit access was rejected (β=0.273, P=0.000)). This meant that lack of credit access had a significant effect on youth engagement in agro pastoralism. Further, a positive and significant correlation between credit access by youth (or lack of it) and their engagement in agro pastoralism was reported (r=0. 541, p=0.000). It was concluded that credit access was critical to adoption of agro pastoralism by youth in Mandera County. The study recommended that the county government of Mandera creates an enabling environment to encourage more participation of youth in agro pastoralism, and to work out modalities of easing restrictions to credit access.
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Oywaya-Nkurumwa, Agnes, John Gowland Mwangi, and Nephat N. J. Kathuri. "A GENDER-BASED ANALYSIS OF THE ROLE OF AGRICULTURAL EXTENSION SERVICES AMONG MAASAI AGRO-PASTORALISTS." Problems of Education in the 21st Century 32, no. 1 (July 5, 2011): 98–112. http://dx.doi.org/10.33225/pec/11.32.98.
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The Maasai like many pastoralists around the world have in recent years been forced to seek alternative livelihoods as pastoralism becomes untenable due to climate change and population pressures. Agro-pastoralism is one of the alternatives being pursued, but there are associated challenges mainly due to the Maasai people’s lack of indigenous technical knowledge on crop farming, and negative cultural attitudes to the practice. Agricultural extension services have a crucial role to play as the major providers of necessary technical knowledge on crop cultivation. The purpose of this gender-based study was to investigate the role of government extension services among Maasai agro-pastoralists as a source of influence and information on crop cultivation. The study also sought to determine the type and frequency of extension contact that the agro-pastoralists receive. The study adopted a survey research design and was carried out in Narok North District of Kenya, using a sample of 153 male and 87 female household heads, who were selected either through multi-stage cluster sampling or systematic sampling. Agricultural extension workers and key informants also provided data for triangulation purposes. The findings indicated the respondents had low contact with agricultural extension service, with 55.6% of male respondents and 66.7% female respondents reporting having had no contact at all. Informal sources comprising of relatives, friends and neighbours were the leading source of influence to grow crops as well as the leading source of technical information on crop farming for most of them, more so for the female respondents. The frequency of extension contact was generally low, with 50% of male respondents and 64.3% of female respondents reporting a frequency of three times or less over the past two years. Fifty-one percent of male respondents and 53% of female respondents rated the information they received as inadequate. For the female respondents, the leading types of extension contact were farm and home visits and seminars as well as seminars. For the male respondents, the leading extension type was a combination of different extension methods including farm and home visits, field days, demonstrations, seminars and office visits. The study findings clearly indicated the inadequacy of the extension services provided for the Maasai agro-pastoralists. The study therefore concluded that there was need to strengthen agricultural extension services among them in order to facilitate successful livelihood diversification and promote food security and livelihoods. Key words: agricultural extension, agro-pastoralism, alternative livelihoods, Maasai, pastoralism.
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Bass, Bryon. "Early Neolithic communities in southern Dalmatia: Farming seafarers or seafaring farmers?" European Journal of Archaeology 11, no. 2-3 (2008): 245–65. http://dx.doi.org/10.1177/1461957109106376.
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Palaeoenvironmental data and vegetation histories derived from local datasets are examined in the light of Early Neolithic agro-pastoral activities and resource exploitation in the southeastern Adriatic Sea. Palynological evidence is summarized from three locations within the study area and compared to contemporaneous archaeological evidence. Coastal marine archaeological assemblages in the study area indicate that Early Neolithic inhabitants expended significant energy on terrestrial and marine hunting and gathering, and long distance maritime travel, well after the regional introduction of agro-pastoralism.
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Forbes, Hamish. "The Identification of pastoralist sites Within the context of estate-based agriculture in ancient Greece: beyond the ‘Transhumance versus agro-pastoralism’ debate." Annual of the British School at Athens 90 (November 1995): 325–38. http://dx.doi.org/10.1017/s0068245400016233.
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The present ‘transhumance versus agro-pastoralism’ debate is here set within the context of a broadly based anthropological approach to pastoralism. Certain constant features of the relationship of pastoralists to their landscape are identifiable, although many aspects of pastoral strategies are variable over time and space and across socio-economic groups. The control of much of the pastoral exploitation of the landscape in antiquity by wealthy estate owners is one important difference from the present day. The resulting observations are applied to the archaeological record of isolated rural sites now widely known from surface survey projects. It is argued that the tendency to assume that pastoralists are archaeologically invisible has meant that these very visible sites have been ignored as possible pastoral bases. The location of a number of these sites suggests that pastoralism was a major element in the activities focused on them in antiquity.
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Joshi, Harshita, Subrat Sharma, and Prachi Joshi. "Sustainability of Agro-pastoralism in Highlands of the Trans-Himalaya: Transformation in 200 Years." Current Agriculture Research Journal 12, no. 3 (January 15, 2025): 1387–401. https://doi.org/10.12944/carj.12.3.30.
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Being located in the historical silk trade route of Central Asia, the agro-pastoral practices in combination with trade and commerce have been an age-old unique feature in the trans-Himalayan landscape of Ladakh. Agriculture in Ladakh, “the cold desert”, differs from the mainstream Himalayan regions in having almost no forest support and severe climatic constraints which allow cultivation only in irrigated fields during summer months. Based on the secondary literature and field-based ground truthing through repeated surveys, this study gives an overview of the (i) main features of traditional agro-pastoral system of Ladakh, (ii) environmental constraints, and (iii) transformation in practices due to socio-political changes. The agro-pastoralism in Ladakh includes the (i) cultivation of a mix of agronomic (barley, wheat, pea), horticultural (apple, apricot) and fodder crops (alfalfa) in irrigated field using glacial melt water and underground channels in lower areas (2700-3500 m asl) during summer months, and (ii) pastoralism in higher areas (above 3500 m asl). The local communities use animal dung, human faeces and leaves to prepare manure to fertilize crop field soil. The frequent conflicts and wars, rapid increase in tourism, introduction of Public Distribution System (PDS), and formation of Ladakh Autonomous Hill Development Council (LAHDC), Leh have substantially affected agro-pastoral system of Ladakh and the age-old culture based on community-level cooperation and reciprocity. The external changes include the development of army-based settlements and infrastructures, strengthening of transportation facilities, transition from traditional to cash crop cultivation, collapse of trade, shrinkage of Changpas’ pastures, and shifts of salt collection from Tibetan lakes to Tso Moriri lakes. The tourism (since 1974) has transformed the primary sector-based economy (the contribution of primary sector being 84.65%) into the one dominated by tertiary sector (the contribution of tertiary sector being 71.02%) within a few decades. Concurrently, the PDS system has contributes to the changes in food consumption choices of local communities, and to the loss of interest in managing age-old agro-pastoral system. The abandonment of farming and pastoralism have already begun. Given the remoteness and security sensitivity of the region self-reliance for food could be important and not to be comprisable issue.
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Namgay, Kuenga, Joanne E. Millar, Rosemary S. Black, and Tashi Samdup. "Changes in Transhumant Agro-pastoralism in Bhutan: A Disappearing Livelihood?" Human Ecology 42, no. 5 (July 31, 2014): 779–92. http://dx.doi.org/10.1007/s10745-014-9684-2.
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Owlett, Tricia. "FINDING GREENER PASTURES: THE LOCAL DEVELOPMENT OF AGRO-PASTORALISM IN THE ORDOS REGION, NORTH CHINA." Journal of Indo-Pacific Archaeology 40 (January 20, 2017): 42. http://dx.doi.org/10.7152/jipa.v40i0.14994.
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<p><em>The results of recent archaeological research in the Ordos region provide new information on the timing and process of the development of agro-pastoralism in China. Integrating previously published archaeological materials with archaeological research conducted since 2000, this essay synthesizes our current understanding of archaeological data for the middle to late Neolithic period (c. 3500–1800 B.C.) of the Ordos Region. The region is generally defined as including northern Shaanxi, southwestern Inner Mongolia, eastern Ningxia, and western Shanxi Provinces. Research into this transition to large-scale reliance upon domesticated herd animals is just beginning, but sheep, goat, and cattle husbandry were important from the Late Neolithic period onwards. During this time wild resources obtained through hunting and foraging appear to have been complementary to the diet in this region, though in small amounts. With the increasing use of zooarchaeological analysis, the foundation is laid for a greater understanding of the origins and the development of agro-pastoralism in the Ordos Region, Northwest China.</em></p>
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Kadambi, Hemanth. "Agro-Pastoralism, Archaeology and Religious Landscapes in Early Medieval South India." Medieval History Journal 24, no. 1-2 (May 2021): 207–43. http://dx.doi.org/10.1177/09719458211054593.
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Agro-pastoralism has been an important economic subsistence among diverse communities in the semi-arid climate and dry-deciduous ecology of the Deccan for the last four millennia. Recent research that looks at the entanglements of human-animal-environment relations in South Asian archaeology and history have highlighted the complex histories that prompt a reconsideration of the contexts within which political authority articulated in medieval India. This essay demonstrates the presence of non-elite agro-pastoral groups based on the evidence from my archaeological survey. I then present results from a limited study the Early Chalukya inscriptions to identify agro-pastoral activities. In addition, I employ limited architectural and iconographic analysis and argue that the non-Brahmanical religious affiliations of pastoral groups played a role in shaping the political and sacred landscapes of the Early Chalukya polity (ca. 550–750 ad) in the Deccan plateau of South India. A related aim in this essay is to highlight the productive engagement of archaeological investigations with ‘conventional’ history research. I suggest that the medieval period of Indian archaeology is a potent arena for such interdisciplinary research.
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Yoram Kavana, Pius, Ephraim Japhet Mtengeti, Anthony Zizimus Sangeda, Christopher Mahonge, John Bukombe, Stephen Nindi, and Robert Fyumagwa. "Repercussions of Agro-Pastoralism on Soil Condition in Western Serengeti, Tanzania." Earth Sciences 11, no. 3 (2022): 130. http://dx.doi.org/10.11648/j.earth.20221103.19.
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Ye, Zhonglin, Yanlin Yang, Lei Meng, Gege Li, Zhaoyang Wang, and Haixing Zhao. "Applications of Teaching Based on Virtual Reality in Agro-Pastoralism Areas." International Journal of Information and Communication Technology Education 19, no. 1 (May 5, 2023): 1–18. http://dx.doi.org/10.4018/ijicte.322551.
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This article first put forward the educational application of immersive virtual laboratories for the problems of poor spatial thinking ability and weak hands-on operation ability. Second, aiming at the problems of a lack of excellent backbone teachers and insufficient educational information equipment, a Tibetan-Chinese bilingual immersion virtual basic teaching system suitable for students in pastoral areas has been developed to complement the teaching of teachers in remote areas. Third, the application of virtual gymnasiums is proposed to reduce the physical discomfort of students under harsh conditions. And then the application of virtual vocational technical training is proposed for poor employment situations in agro-pastoralism areas. Finally, the Tibetan-Chinese bilingual immersive virtual basic teaching system developed for pastoral students was put into use for a short period of time in the farming and pastoral schools and was well received by the pastoral students, and the teachers also gave feedback that the system has now improved at least the concentration of the student.
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Namgay, Kuenga, Joanne Millar, Rosemary Black, and Tashi Samdup. "Transhumant agro-pastoralism in Bhutan: Exploring contemporary practices and socio-cultural traditions." Pastoralism: Research, Policy and Practice 3, no. 1 (2013): 13. http://dx.doi.org/10.1186/2041-7136-3-13.
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Rustamani, Kashif. "AN ETHNOGRAPHIC EXPLANATION OF THE CHANGING LIVELIHOOD OF AGRO-PASTORAL COMMUNITIES IN SINDH, PAKISTAN." Pakistan Journal of Social Research 03, no. 01 (March 31, 2021): 57–65. http://dx.doi.org/10.52567/pjsr.v3i01.187.
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The question of the agro-pastoral economy is un-scrutinized within the academic discourse of Pakistan. These communities rely on herding and subsistence agriculture, the former playing a significant role in the socio-economic aspects of life. The late twentieth century marked an era of revolutionized technologies that touched the ground of developing countries, the best-known example is the green revolution. Before the green revolution, most parts of southern Sindh relied on rainwater to cultivate food crops with rudimentary technologies. The modes of production were comprised of livestock and pastoralism. The market-based economic intervention was only gaining roots. Presently, in the region specifically, rains per year have become scarcer, underground water resources such as tube wells are also disappearing. The paper questions that how the climate changes in the locale of study have resulted in a change in economic activities and the social lives of agro-pastoral communities. The present study is an attempt to document, and inform about the social change, to reach a wider level of audience and scientific community. This research is based on empirical evidence. The techniques are more similar to those used in anthropology or ethnology. Data collection and fieldwork are conducted in Southern Sindh known as Wahi Pandhi, which is located in the Dadu district of Sindh. The main economic activity of the area is agriculture and pastoralism. The geography and mode of livelihood in the region are found to be unique in terms of economic, socio-political, and cultural aspects. It not only gives us a vantage point to understand the livelihood of the agro-pastorals, but also puts us in a position to form a better policy for these communities. The present study will provide basic policy recommendations to help these communities which are marginalized by their way of subsistence and location in the country. Keywords: Agro-pastoral communities, ethnography, livelihoods, Sindh, Pakistan
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Rockel, Stephen J. "The Tutsi and the Nyamwezi: Cattle, Mobility, and the Transformation of Agro-Pastoralism in Nineteenth-Century Western Tanzania." History in Africa 46 (April 1, 2019): 231–61. http://dx.doi.org/10.1017/hia.2019.5.
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Abstract:The key role of the Nyamwezi in the nineteenth-century caravan trade of East and Central Africa is well known. The convergence of rapid change in Unyamwezi, a region connecting areas of economic specialization, is more obscure. The development of agro-pastoralism in Unyamwezi was an adaptation and an opportunity forged by (unequal) partnerships between the Nyamwezi commercial elite and Tutsi immigrants. Patron-client relationships reflected prevailing economic and political forces, reversing the pattern of pastoral dominance in the Great Lakes region. Two different agro-ecological, sociological and political regions – the East African woodland savannah and the Great Lakes zone – were interlinked in a trans-regional cattle, salt, and labor economy intertwined with global capitalism. Human mobility stimulated change but so too did movements of livestock, diseases, agricultural regimes, and ecological boundaries.
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Chepstow-Lusty, Alex. "Agro-pastoralism and social change in the Cuzco heartland of Peru: a brief history using environmental proxies." Antiquity 85, no. 328 (May 2011): 570–82. http://dx.doi.org/10.1017/s0003598x0006796x.
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The author shows how pollen and oribatid mites recovered from the small lake of Marcacocha provide a detailed proxy record of agro-pastoralism over the last 4200 years in the central Andes. The introduction of highland maize and weeding practices 2700 years ago corresponds with major settlement development, as well as evidence for large herds of llamas not only facilitating trade but supplying abundant fertilizer and fuel in the form of excrement. Prolonged droughts and pre-Colombian epidemics probably influenced many of the social changes observed.
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Kavana, Pius Yoram, Ephraim J. Mtengeti, Anthony Sangeda, Christopher Mahonge, Robert Fyumagwa, and Bukombe John. "How does agro-pastoralism affect forage and soil properties in western Serengeti, Tanzania?" Tropical Grasslands-Forrajes Tropicales 9, no. 1 (January 30, 2021): 120–33. http://dx.doi.org/10.17138/tgft(9)120-133.
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The impacts of agro-pastoral activities on soil properties, plus nutritive value and residual standing biomass of herbaceous plants in areas of different land uses in western Serengeti, were evaluated. Vegetation and soil were sampled along 4,000 m transects laid across fallow land, areas grazed only by livestock, mixed grazing (livestock and wildlife) and wildlife grazing only. A total number of 123 plant species were encountered during sampling. Analyses of soil and vegetation samples were conducted at Sokoine University of Agriculture laboratories. The estimated average density of grazing animals encountered was 160 TLU/km2 on transects within livestock-dominated grazing lands, 129 TLU/km2 for mixed grazing and 83 TLU/km2 for wildlife grazing only. Results indicated that ADF, IVDMD, IVOMD, ME and TDN in residual herbaceous forage at flowering were significantly (P<0.05) affected by land use type but CP, NDF and ADL were not affected. Soil pH, OC, CEC, C:N ratio and Ca differed significantly (P<0.05) between land use types. An overall evaluation indicated that regardless of climatic conditions, residual biomass of herbaceous plants in western Serengeti is determined by intensity of grazing, soil C:N ratio and concentrations of Ca and P in the soil. We conclude that agro-pastoral practices conducted in western Serengeti affected residual standing biomass of herbaceous plants and soil properties. We recommend that grazing pressure in communal grazing lands be reduced by either reducing number of grazing animals or duration of grazing in a particular grazing area, and specific studies be conducted to establish stocking rates appropriate for specific communal grazing lands in villages.
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Quinlan, Marsha B., Robert J. Quinlan, and Samuel Dira. "Sidama Agro-Pastoralism and Ethnobiological Classification of its Primary Plant, Enset (Ensete ventricosum)." Ethnobiology Letters 5 (October 2, 2014): 116–25. http://dx.doi.org/10.14237/ebl.5.2014.222.
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Enset is an essential plant for the Ethiopian Sidama system of agropastoralism. Sidama agropastoralism and the folk taxonomy of enset is presented here in ethnographic context. One of several societies of Ethiopia’s enset complex, the highland Sidama are among the most wholly reliant on enset and maintain more enset varieties in their gardens than other groups. Sidama agro-pastoral systems revolve around human-enset-cattle interaction: Sidama eat low-protein parts of enset; cattle eat high-protein parts of enset; Sidama get protein from dairy; Sidama fertilize enset with cattle manure. In the Sidama language, enset offers an example of Hunn’s generic elevation within the framework of Berlinian perceptual-taxonomic theory. Weesho (enset) may serve both as a folk generic taxon and a life-form taxon depending on the frame of reference. Such expansion allows for an intermediate taxa translating to “male” or “female” ensets, followed by generic and specific taxa for kinds or “breeds” of enset. Generic elevation offers descriptive magnification of nomenclature for enset, a most salient species among Sidama people.
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Yu, Lu. "Agro-pastoralism under climate change: Institutions and local climate adaptations in northern China." Land Use Policy 58 (December 2016): 173–82. http://dx.doi.org/10.1016/j.landusepol.2016.07.022.
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Festi, Daniela. "Agro-pastoralism and vertical transhumance at the time of the Neolithic Alpine Iceman “Ötzi”." Quaternary International 279-280 (November 2012): 142. http://dx.doi.org/10.1016/j.quaint.2012.08.102.
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Blanco, Julien, Didier Genin, and Stéphanie M. Carrière. "The influence of Saharan agro-pastoralism on the structure and dynamics of acacia stands." Agriculture, Ecosystems & Environment 213 (December 2015): 21–31. http://dx.doi.org/10.1016/j.agee.2015.07.013.
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Farinella, Domenica, and Giulia Simula. "Land, sheep, and market: how dependency on global commodity chains changed relations between pastoralists and nature." Relaciones Internacionales, no. 47 (June 28, 2021): 101–24. http://dx.doi.org/10.15366/relacionesinternacionales2021.47.005.
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In this article, we present a historical analysis on how Sardinian pastoralism has become an integrated activity in global capitalism, oriented to the production of cheap milk, through the extraction of ecological surplus from the exploitation of nature and labour. Pastoralism has often been looked at as a marginal and traditional activity. On the contrary, our objective is to stress the central role played by pastoralism in the capitalist world-ecology. Since there is currently little work analysing the historical development of pastoralism in a concrete agro-ecological setting from a world-ecology perspective, we want to contribute to the development of the literature by analysing the concrete case of Sardinian pastoralism. To do so, we will use the analytical framework of world-ecology to analyse the historical dialectic of capital accumulation and the production of nature through which pastoralism -understood as a socio-cultural system that organises nature-society relations for the reproduction of local rural societies- became an activity trapped in the production of market commodities and cheap food exploiting human (labour) and extra-human factors (e.g. land, water, environment, animals etc.). Looking at the exploitation of extra-human factors, the concept of ecological surplus allows us to understand how capital accumulation and surplus was possible thanks to the exploitation of nature, or rather the creation of cheap nature and chap inputs for the production of cheap commodities. We analyse historical pastoralism to understand how geopolitical configurations of global capitalism interact with the national and local scales to change pastoral production, nature and labour relations. We will pay particular attention to the role of land and the relationship between pastoralists and animals. The article is based on secondary data, historical material and primary data collected from 2012 to 2020 through qualitative interviews and ethnographic research. We identify four main cycles of agro-ecological transformation to explore the interactions between waves of historical capitalist expansion and changes in the exploitation of agroecological factors. The first two phases will be explored in the first section of the paper: the mercantilist phase during the modern era and the commodification of pastoralist products, which extend from the nineteenth century to the Second World War. In the mercantilist phase, the expansion of pastoralism finds its external limits in the trend of international demand (influenced by international trade policies that may favour or hinder exports) and its internal limits in the competition/complementarity with agriculture for the available land that results in a transhumant model of pastoralism. In this phase, the ecological surplus needed for capitalist accumulation is produced by nature as a gift, or nature for free, which results in the possibility of producing milk at a very low cost by exploiting the natural pasture of the open fields. The second cycle, “the commodification of pastoralist products”, started at the end of the nineteenth century, with the introduction on the island of the industrial processing of Pecorino Romano cheese, and which was increasingly in demand in the North American market. This pushed pastoralism towards a strong commodification. Shepherds stopped processing cheese on-farm and became producers of cheap milk for the Pecorino Romano processing industry. Industrialists control the distribution channels and therefore the price of milk. Moreover, following the partial privatisation of land and high rent prices, shepherds progressively lose the ecological surplus that was guaranteed by free land and natural grazing, key to lower production costs and to counterbalance the unequal distribution of wealth within the chain. At the beginning of the twentieth century, although the market for Pecorino Romano was growing, these contradictions emerged and the unfair redistribution of profits within the chain (which benefited industrialists, middlemen and landowners to the detriment of shepherds) led to numerous protests and the birth of shepherds' cooperatives. The second section of the paper will explore the third agro-ecological phase: the rise of the “monoculture of sheep-raising” through the modernisation policies (from the fifties until 1990s). The protests that affected the inland areas of Sardinia, as well as the increase in banditry, signal the impossibility of continuing to guarantee cheap nature and cheap labour, which are at the basis of the mechanism of capitalist accumulation. On the basis of these pressures, the 1970s witnessed a profound transformation that opened a new cycle of accumulation: laws favouring the purchase of land led to the sedenterization of pastoralism, while agricultural modernisation policies pushed towards the rationalisation of the farm. Land improvements and technological innovations (such as the milking machine and the purchase of agricultural machinery) led to the beginning of the “monoculture of sheep raising”: a phase of intensification in the exploitation of nature and the extraction of ecological surplus. This includes a great increase of the number of sheep per unit of agricultural area, thanks to the cultivated pasture replacing natural grazing and the production and purchase of stock and feed. Subsidised agricultural modernisation and sedentarisation can once again "sustain" the cost of cheap milk that is the basis of the industrial dairy chain. However, agricultural modernisation results in the further commodification of pastoralism, which becomes increasingly dependent on the upstream and downstream market, making pastoralists less autonomous. Moreover, given the impossibility of further expanding the herd, the productivity need of keeping low milk production costs has to be achieved through an increase in the average production per head. Therefore, there are higher investments in genetic selection to increase breed productivity, higher investments to improve animal feeding and a more intensive animal exploitation to increase productivity. These production strategies imply higher farm costs. In this context, the fourth phase, the neoliberal phase (analysed in the third section of the paper) broke out in Sardinia in the mid-1990s. With the end of export subsidies and the opening of the new large-scale retail channel in which producers are completely subordinate, it starts a period of increased volatility in the price of milk. In order to counter income erosion and achieve the productivity gains needed to continue producing cheap milk, pastoralists have intensified the exploitation of both human (labour) and non-human (nature) factors, with contradictory effects. In the case of nature, the intensive exploitation of land through monocultural crops has reduced biodiversity and impoverished the soil. In the case of labour, pastoralists have intensified the levels of self-exploitation and free family labour to extreme levels and have also resorted to cheaply paid foreign labourers. Throughout the paper, we reconstruct the path towards the production of "cheap milk" in Sardinia, processed mainly into pecorino romano for international export. We argue that the production of ecological surplus through the exploitation of nature and labour has been central to capital accumulation and to the unfolding of the capitalist world ecology. However, we have reached a point of crisis where pastoralists are trapped between rising costs and eroding revenues. Further exploitation of human (cheap labour) and extra-human (nature and animals) factors is becoming unsustainable for the great majority, leading to a polarization between pastoralists who push towards further intensification and mechanisation and pastoralists who increasingly de-commodify to build greater autonomy.
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Michael, Yohannes Gebre. "Vulnerability and Local Innovation in Adaptation to Climate Change among the Pastoralists: Harshin District, Somali Region, Ethiopia." Environmental Management and Sustainable Development 6, no. 2 (May 13, 2017): 65. http://dx.doi.org/10.5296/emsd.v6i2.11211.
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The case study was made with the overall aim of understanding of pastoralist vulnerability and adaptation to climate changes. As a methodology five kebeles have been purposely selected representing pastoral and agro-pastoral farming systems in Harshin district of Somali Region in Ethiopia. The survey was conducted through semi-structured checklists with individual households and groups accounting a total of 124 people.The major findings of the study indicated that the environmental and socio-economic dynamics are skewed to negative trends where the livelihood of the pastoral community is under a big threat. Moreover, the combinations of factors including access to resources and social institutions, livelihood practices, inappropriate technologies and policies have attributed to trigger the vulnerability to climate change among the pastoralists in general and agro-pastoralists in particular. In adapting to the impact of climate change, pastoralists and agro-pastoralists are using wide range of group and individual local innovations, some farming practices and establishment of multi-functional grassroots institutions. Finally creating enabling policy environment for local experimentation and innovations in the framework of pastoralism and sustainability have been suggested as a point of departure in developing resilience to climate change and other pressures.
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Alemneh, Asmare Shetahun. "Conflict Transformation in South Omo Zone Pastoralist and Agro-Pastoralist Community of Ethiopia." Pastures & Pastoralism 02 (May 20, 2024): 20–33. http://dx.doi.org/10.33002/pp0202.
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This study explores conflict transformation practices and actors through an analytical research approach. It reveals that various actors engaged in conflict and peace initiatives have primarily focused on activities cantered around conflict management, prevention, and resolution. This limited emphasis on conflict transformation is attributed to a lack of governmental attention to strategic planning in this regard. Sources of conflict identified include grievances, animal raiding, land disputes, fishing rights, and competition over water and pasture resources. Efforts aimed at conflict transformation encompass resilience-building, rangeland management, NGO interventions in peace dialogues, integration of pastoralism and agro-pastoralism with commercial agriculture, implementation of drought and conflict early warning systems, water resource management and development, range land rehabilitation, and provision of education to affected communities. While these activities have played a significant role in addressing conflicts and transforming relationships, they are deemed insufficient and inadequately executed for comprehensive conflict transformation. Nonetheless, they serve as vital drivers of peace. Although the current conflict transformation mechanisms in place have not resulted in significant changes in the conflict situation, the beginnings are promising and commendable. The government and other stakeholders are urged to engage in proactive conflict intervention mechanisms to effectuate conflict transformation and foster peace or mitigate its adverse impacts. Furthermore, the study advocates for the provision of informal peace education to all adult community members, with the possibility of formalizing this education as an existing conflict transformation option.
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Habakubaho, Théogène, Emmanuel Patroba Mhache, and Josephat Saria. "Investigating Indigenous Knowledge Developed by Agro- Pastoralists to Cope with Climate Change and Variability in the Agro-Pastoralism Region of Rwanda." Ghana Journal of Geography 15, no. 3 (December 1, 2023): 48–91. http://dx.doi.org/10.4314/gjg.v15i3.3.
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The main objective of this research was to assess indigenous knowledge developed in the agro-pastoralism region of Rwanda to cope with climate change. The study was conducted in drought-prone area of Nyagatare and Gatsibo Districts. Four hundred and eighty (480) households of agro-pastoralists were sampled randomly in 40 villages and interviewed. Focus Group Discussion and interviews with key informants were also used for data collection. Data were analysed using SPSS Statistics 28.0.1. Results indicated that local communities are traditionally using cloud/sky colour (80.6%), change of temperature during the day (66.5%), direction and strength of winds (58.8%) and lightning and thunder (46.3%) in weather forecasting. Further, locally made pesticides (42.9%), burning of pastures and farm residues (41.3%), early handweeding (59.8%), early planting (61.5%), indigenous medicines (33.3%) and indigenous crops and livestock breeds (61.0%) are used for diseases and pest management. Further, farming and grazing along rivers and wetlands (61.3%) and tolerant or early maturing crops (51.9%) are used for drought. Based on these results, the researcher concludes that there is evidence of the role of indigenous knowledge in adaptation to climate change. I, therefore, recommend that indigenous knowledge should be incorporated into the adaptation process, especially at the community level. This would include formal recognition, empowerment of its custodians, and simplified training and awareness.
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Leach, Melissa, Bernard Bett, M. Said, Salome Bukachi, Rosemary Sang, Neil Anderson, Noreen Machila, et al. "Local disease–ecosystem–livelihood dynamics: reflections from comparative case studies in Africa." Philosophical Transactions of the Royal Society B: Biological Sciences 372, no. 1725 (June 5, 2017): 20160163. http://dx.doi.org/10.1098/rstb.2016.0163.
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This article explores the implications for human health of local interactions between disease, ecosystems and livelihoods. Five interdisciplinary case studies addressed zoonotic diseases in African settings: Rift Valley fever (RVF) in Kenya, human African trypanosomiasis in Zambia and Zimbabwe, Lassa fever in Sierra Leone and henipaviruses in Ghana. Each explored how ecological changes and human–ecosystem interactions affect pathogen dynamics and hence the likelihood of zoonotic spillover and transmission, and how socially differentiated peoples’ interactions with ecosystems and animals affect their exposure to disease. Cross-case analysis highlights how these dynamics vary by ecosystem type, across a range from humid forest to semi-arid savannah; the significance of interacting temporal and spatial scales; and the importance of mosaic and patch dynamics. Ecosystem interactions and services central to different people's livelihoods and well-being include pastoralism and agro-pastoralism, commercial and subsistence crop farming, hunting, collecting food, fuelwood and medicines, and cultural practices. There are synergies, but also tensions and trade-offs, between ecosystem changes that benefit livelihoods and affect disease. Understanding these can inform ‘One Health’ approaches towards managing ecosystems in ways that reduce disease risks and burdens. This article is part of the themed issue ‘One Health for a changing world: zoonoses, ecosystems and human well-being’.
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Kavana, Pius Yoram, Anthony Z. Sangeda, Ephraim J. Mtengeti, Christopher Mahonge, John Bukombe, Robert Fyumagwa, and Stephen Nindi. "Herbaceous plant species diversity in communal agro-pastoral and conservation areas in western Serengeti, Tanzania." Tropical Grasslands-Forrajes Tropicales 7, no. 5 (November 30, 2019): 502–18. http://dx.doi.org/10.17138/tgft(7)502-518.
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Agro-pastoralism involves the growing of crops and keeping of livestock as a livelihood strategy practiced by communities in rural areas in Africa and is highly dependent on environmental factors including rainfall, soil and vegetation. Agro-pastoral activities, e.g. livestock grazing and land clearing for crop cultivation, impact on environmental condition. This study evaluated the impacts of agro-pastoral activities on herbaceous plant species diversity and abundance in western Serengeti relative to conservation (protected) areas. A vegetation survey was conducted along the grazing gradients of ten 4 km transects from within village lands to protected areas. A total of 123 herbaceous species belonging to 20 families were identified. Higher herbaceous species diversity and richness were found in protected areas than in communal grazing lands. Similarly, the number of perennial herbaceous species was higher in the former than the latter, while occurrence of annuals was higher in the village areas. This observation indicates poor rangeland condition in village communal grazing lands as compared with protected areas. It is obvious that current agro-pastoral activities have contributed to a reduction in herbaceous species diversity in village lands in western Serengeti. However, the array of pasture species, especially desirable perennial species, still present in communal grazing areas, suggests that rejuvenation of these areas is possible. Resting of grazing land is recommended to reverse the trend towards diversity reduction and ensure future availability of feed resources for grazing animals in village lands.
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Bajard, Manon, Jérôme Poulenard, Pierre Sabatier, David Etienne, Francesco Ficetola, Wentao Chen, Ludovic Gielly, et al. "Long-term changes in alpine pedogenetic processes: Effect of millennial agro-pastoralism activities (French-Italian Alps)." Geoderma 306 (November 2017): 217–36. http://dx.doi.org/10.1016/j.geoderma.2017.07.005.
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Song, Chun, Athanasios Petsakos, and Elisabetta Gotor. "Linguistic diversity, climate shock, and farmers-herder conflicts: Implications for inclusive innovations for agro-pastoralism systems." Agricultural Systems 216 (April 2024): 103883. http://dx.doi.org/10.1016/j.agsy.2024.103883.
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Mohamed, Abduselam Abdulahi. "Pastoralism and Development Policy in Ethiopia: A Review Study." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 6, 2019): 01–11. http://dx.doi.org/10.33258/birci.v2i4.562.
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Pastoralism is a culture, livelihoods system, extensive use of rangelands. It is the key production system practiced in the arid and semi-arid dryland areas. Recent estimates indicate that about 120 million pastoralists and agro-pastoralists life worldwide, of which 41.7% reside only in sub-Saharan Africa (SSA). Pastoralists live in areas often described as marginal, remote, conflict prone, food insecure and associated with high levels of vulnerability. Pastoral communities of Ethiopia occupy 61% of the total land mass and 97% of Ethiopian pastoralists found in low land areas of Afar, Somali, Oromiya, and SNNPR. In spite pastoral areas have significance role in national economy, yet very little consideration was given to pastoral development and policy makers often neglect them, focusing on the interests of agriculture and urban people. The constitution of Ethiopia gives pastoral communities the right to free land grazing, fair use of natural resources, have market access and receive fair price, and not displaced from their own lands. However, pastoralists have faced new problems in recent years, including competition for water and pasture; unrepresented in socio-economic and political activities, ethnic based conflicts, poverty, and uneven drought and climate changes. The government of Ethiopia began large scale efforts to develop the pastoral areas and initiated different projects, but pastoral development policies and strategies seem to be state centrally-driven. In Ethiopia the current nature of pastoralism and pastoral communities’ life style is changing. Therefore, government needs to develop policies and strategies which are based on local customs and practical knowledge.
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Maoncha, Merculine Rabera, Gilbert O. Obwoyere, and Wambongo C. S. Recha. "Effects of Perceived Climate Variability on Provisioning Ecosystem Services Among Agro-Pastoral Systems of Laikipia West Sub-County, Kenya." Rigorous Journal of Agricultural Sciences 1, no. 1 (June 21, 2022): 8–16. http://dx.doi.org/10.70255/2022v1i1/202.
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The impact of climate variability on societies around the world is increasingly evident. A vast majority of communities in Eastern Africa depend on agro-pastoralism for their livelihoods, however climate variability threatens a vast majority of these communities. Kenya is one of the most vulnerable countries and economic sectors and livelihoods frequently experience the manifestations of the problem. Climate variability therefore, affects provision of ecosystem services, especially those depended on by agro-pastoral farmers in Laikipia West sub-County, Kenya. This study determined the effects of perceived climate variability on provisioning ecosystem services (food supply/crop yield, livestock production and water availability) and response strategies employed by agro-pastoral farmers to mitigate risks in semi-arid Laikipia West sub-County. Both quantitative and qualitative data were collected through a combination of methods including: systematic quadrat sampling, key informant interviews and structured questionnaires. The study used multistage stratified sampling to select respondents and study sites; purposive sampling to select the study divisions and proportionate random sampling to select household respondents from each of the selected divisions. Four hundred agro-pastoral farmer households were selected through stratified random sampling. Statistical Package for Social Scientists (SPSS) was used for data analysis. To make reliable inferences from the data, all statistical tests were verified at α = 0.05 level of significance. Results from the study indicated that majority of the agro-pastoral farmers kept poultry and browsers as they required less feed for survival during these times of climate variability and change. Climate variability resulted to decline in food supply/crop yields and water availability had increased yet its amount declined. Climate variability negatively affected provisioning ecosystem services like food supply/crop yield and water availability. The study recommends that, there is need for sensitization on climate smart agricultural practices that would increase food supply and enhance water availability sustainably.
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Lane, Kevin. "Through the looking glass: re-assessing the role of agro-pastoralism in the north-central Andean highlands." World Archaeology 38, no. 3 (September 2006): 493–510. http://dx.doi.org/10.1080/00438240600813806.
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Watson, J. T., B. Arriaza, V. Standen, and I. Muñoz Ovalle. "Tooth Wear Related to Marine Foraging, Agro-Pastoralism and the Formative Transition on the Northern Chilean Coast." International Journal of Osteoarchaeology 23, no. 3 (February 24, 2011): 287–302. http://dx.doi.org/10.1002/oa.1247.
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Arjjumend, Hasrat. "Rangelands and Pastoralism in Globalized Economies: Policy Paralysis and Legal Requisites." Pastures & Pastoralism 02 (May 20, 2024): 34–48. http://dx.doi.org/10.33002/pp0203.
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Growing quest for globalization and expanding economies have resulted into fragmentation, enclosure, grabbing, militarization and devastation of rangelands. Grasslands – covering 70% of the global agricultural area – are the basis for livestock production. In most of the countries, governments have little recognition of communal tenures of agro-pastoralists. Consequently, both pastoralists and rangeland ecosystems have suffered a grim fate. On the contrary, the subsistence pastoralism is an established sustainable strategy of livelihood and ecosystem conservation in the rangelands. Unfortunately, some of the most nutritive foods and other sustainable products of nomadic pastoralists have not desirably been priced in modern markets. With the demonstrated cases exhibiting the nomadic pastoralists, such as Hutsul shepherd communities of Ukraine, as most sustainable societies on planet Earth, there is urgent need for reshaping the popular paradigm and State policies on rangeland commons. In isolation of pastoralist people, the rangelands cannot truly be conserved or protected. To begin with, the resilience of pastoralists to the changing environments and their (unique) rangeland management can first be pondered. Accordingly, the policy and legal frameworks of States need to be reoriented and revised. In particular, Eurasian countries should review their laws and policies on rangeland sustainability and pastoral grazing.
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Lukiko, Dominick, and Cosmas H. Sokoni. "Assessment of Food Security Status in Tanzania’s Rural Context: The Case of Chamwino." JOURNAL OF THE GEOGRAPHICAL ASSOCIATION OF TANZANIA 43, no. 1 (June 30, 2023): 55–77. http://dx.doi.org/10.56279/jgat.v43i1.269.
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Food security is emerging as a key focus in developing countries as a determinant of socio-economic development. Rain-dependent agriculture, rain irregularities and variability necessitate the need to study the current status of food security, especially in semi-arid areas of Africa. This paper assesses food security in the rural context of Chamwino District, Tanzania. It employs the sustainable livelihoods framework as its main tool of assessment under a mixed-method design for qualitative and quantitative analyses. Also, it employs a simple random sampling technique to draw 385 agro-pastoralist households out of 13595. Likewise, it employed a stratified sampling technique to ensure that appropriate number of elements are drawn from the homogeneous subsets of the population. Focus group discussions, in-depth interviews, transect walk and situational analysis mapping techniques were employed to ensure validity. Quantitative analysis was supported by IBM SPSS software, version 20, to establish values of existing patterns. Qualitative data were subjected to content analysis to explore functions, attributes and drivers. The results suggest that Chamwino District has a chronic food insecurity history recorded from 1837 up to 2020. Most of the rural agro-pastoralists are victims of food insecurity even when agricultural productions are in surplus due to a wide range of factors. The magnitude of this problem is comparatively higher than in other districts in Dodoma Region. The intensity of the food problem is influenced by cash economy, the lack of technical education, limited diversity in reliable sources of income, and inadequate public utilities. Also, there are field-based evidences about the failure of the regulatory system to stimulate agro-pastoralism.
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Shiyuka, Karani. "The Transformation of the Religious thought of the Pokot of Northwestern Kenya, c.1800–1900." Journal of Religion in Africa 52, no. 3-4 (September 7, 2022): 475–500. http://dx.doi.org/10.1163/15700666-12340239.
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Abstract Historical studies have indicated that African religions, in the pre-colonial period, were dynamic and multilayered with long histories of contradictions, contestations, and synthesis. Using the Pokot of north-western Kenya as a case in point, this contribution attempts to demonstrate the fluidity that was inherent in African religions. The Pokot originally were an agro-pastoral group inhabiting the Cherang’any and the Sekerr ranges. During the first half of the nineteenth century, a section of them descended the hills to pursue pastoralism. In their pastoral excursions, they came into contact with Plain Nilotes, especially the Karimojong. What followed was cross-cultural bartering of religious artefacts, both ideological and material, in which process the Pokot adopted selected religious aspects from the Karimojong and fused them with their previous beliefs to formulate syncretism. This contribution not only highlights the religious concepts that were fused but, also, attempts to explain the process of fusion itself.
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Ngutu, Mariah, Salome Bukachi, Charles Olungah, Boniface Kiteme, Fabian Kaeser, and Tobias Haller. "The Actors, Rules and Regulations Linked to Export Horticulture Production and Access to Land and Water as Common Pool Resources in Laikipia County, Northwest Mount Kenya." Land 7, no. 3 (September 17, 2018): 110. http://dx.doi.org/10.3390/land7030110.
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Agriculture is the backbone of Kenya’s economy, supporting up to 80% of rural livelihoods. Kenya’s export horticulture is currently the leading agriculture subsector in Kenya and is regarded as an agro-industrial food system based on the economies of scale, producing for mass markets outside of the production area. Much of the food consumed from Kenya’s export horticulture sector has undergone multiple transformations and been subject to a host of formal and informal institutions (rules, regulations, standards, norms and values). Kenya’s export horticulture production, driven by rising global demands, has expanded beyond the ‘traditional’ mountainous high yielding areas into arid and semi-arid (ASALs) zones such as Laikipia County, Northwest of Mount Kenya. An anthropological study of export horticulture viewed as an agro-industrial food system in Laikipia County was carried out utilizing the new institutionalism theory in anthropology to explore the actors, rules and regulations linked to export horticulture production and access to common pool resources. The study employed qualitative data collection methods to collect data over an extended field work period of eight months. The data from 40 in-depth interviews complemented by unstructured observations, four focus group discussions and five key informant interviews was transcribed, coded and analyzed thematically based on the grounded theory approach. This paper, therefore, presents findings from the qualitative case study on the actors as well as the rules and regulations (the institutional settings) of export horticulture production and access to common pool resources from an emic perspective of the involved actors. The formal and informal rules and regulations which form the institutional setting in this food system are viewed as changing and defining the operations of the food system’s access and management of common pool resources, namely water and land. With the agro-industrial food system competing with local food systems such as agro-pastoralism and small holder agriculture for these scarce resources in a semi-arid zone, there is potential for conflict and reduced production, as well as overall benefits to the different actors in the study area.
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Høgestøl, Mari, and Lisbeth Prøsch-Danielsen. "Impulses of agro-pastoralism in the 4th and 3rd millennia BC on the south-western coastal rim of Norway." Environmental Archaeology 11, no. 1 (April 2006): 19–34. http://dx.doi.org/10.1179/174963106x97034.
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Motuzaite Matuzeviciute, Giedre, Kubatbek Tabaldiev, Taylor Hermes, Elina Ananyevskaya, Mindaugas Grikpedis, Elise Luneau, Inga Merkyte, and Lynne M. Rouse. "High-Altitude Agro-Pastoralism in the Kyrgyz Tien Shan: New Excavations of the Chap Farmstead (1065–825 cal b.c.)." Journal of Field Archaeology 45, no. 1 (November 3, 2019): 29–45. http://dx.doi.org/10.1080/00934690.2019.1672128.
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Bauer, Brian S., and Lucas C. Kellett. "Cultural Transformations of the Chanka Homeland (Andahuaylas, Peru) During the Late Intermediate Period (A.D. 1000–1400)." Latin American Antiquity 21, no. 1 (March 2010): 87–111. http://dx.doi.org/10.7183/1045-6635.21.1.87.
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AbstractOne of the largest demographic shifts to occur in Andean prehistory took place during the Late Intermediate Period (A.D. 1000–1400). Across a large expanse of the central Andes a vast number of lower elevation settlements were abandoned and local populations were concentrated in newly constructed, defensibly positioned sites, located along high ridges. In this article we examine this dramatic settlement shift in relation to the Chanka ethnic group that occupied the Andahuaylas region (Department of Apurimac, Peru). The results indicate that the shift from valley to hilltop settlements in the Andahuaylas region occurred around A.D. 1000. We propose that the shift reflects an increased dependency on agro-pastoralism that resulted from a period of climate change. We also suggest that in this region of the Andes the shift was augmented by growing levels of political competition after the dissolution of the Wari Empire and that current models, which situate the Chanka as a uniquely powerful ethnic group at the time of the Inca expansion, need to be reexamined.
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Rouse, Lynne M., Paula N. Doumani Dupuy, and Elizabeth Baker Brite. "The Agro-pastoralism debate in Central Eurasia: Arguments in favor of a nuanced perspective on socio-economy in archaeological context." Journal of Anthropological Archaeology 67 (September 2022): 101438. http://dx.doi.org/10.1016/j.jaa.2022.101438.
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Diallo, Fousseni, Boubacar Madio dit Aladiogo Maïga, Mamadou Oumar Diawara, Alassane Ba, Sadou Nouhoum Cissé, Nouhoum Coulibaly, and Abdoul Kader Koné. "Recent Trends in the Practice of Transhumance in the Korola Sub-Watershed in the Sudanian Zone of Mali." Journal of Applied Life Sciences International 28, no. 1 (February 18, 2025): 31–40. https://doi.org/10.9734/jalsi/2025/v28i1677.
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Introduction: Faced with strong agricultural pressure and severe environmental constraints, some livestock farmers are turning to agro-pastoralism, sedentary or semi-transhumant livestock farming. Because of climatic hazards, the sub-humid zone has seen a rush of livestock, and agriculture has developed considerably, with mobility still the most appropriate system for feeding herds. Aims of the Study: The study describes farming practices in the Korola sub-watershed in the Sudanian zone of Mali. Research Methodology: Surveys and censuses of indigenous and transhumant herds were conducted in the Korola sub-watershed. Data were collected through surveys of sedentary agro-pastoralists and transhumants. Information relating to the structure of the cattle herd, breeding practices including herd mobility and to characterize the pastoral resources of the study area was collected. Statement of the Research Problem: The study reveals the high number of cattle due to their contribution to the socio-economic development of agro-pastoralists through the integration of agriculture and livestock (animal traction, production of organic manure) and hoarding to secure people's incomes. The number of transhumant groups identified was highest in Dembela (196), followed by Blendio (166) and Nièna (37) with an average of 133. The herd's concentration was higher in the Dembela area (115696) than in the other municipalities, at 94136 in Blendio and 16173 in Nièna. The estimated numbers were highest in July (132298 cattle), followed by August and March with 29177 and 25690 cattle, respectively. The main area of origin was the RCI, with 188 groups, followed by Ségou (43), Kignan (22), and Beleko (17). The Republic of Ivory Coast (108), Ségou (72), Beleko (44), and Konina with 28 groups. Recommendation/Conclusion: According to agro-breeders, this situation has had negative impacts on pastoral resources, the reduction of pastoral space, the disappearance of some forage species (woody and herbaceous), the early drying up of some rivers, and the degradation of plant cover thus exacerbating conflicts between Indigenous and non-indigenous people. The study recommends the introduction of woody forage species such as Pterocarpus erinaceus, Khaya senegalensis, Afzelia africana, and Ficus gnaphalocarpa, which could help improve forage availability and soil fertility.
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Giupponi, Luca, Valeria Leoni, Carla Gianoncelli, Alberto Tamburini, and Annamaria Giorgi. "Endemic Plants Can Be Resources for Mountain Agro-Ecosystems: The Case of Sanguisorba dodecandra Moretti." Sustainability 14, no. 11 (June 2, 2022): 6825. http://dx.doi.org/10.3390/su14116825.
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Sanguisorba dodecandra Moretti is an endemic plant of the Alps of the Lombardy region (Northern Italy). Differently from most endemic species, this plant grows in diverse environments, and it is often very abundant and a distinctive element of some mountain and sub-alpine agro-ecosystems. The ecological features and the role of this species in some mountain agricultural activities are poorly investigated. This article shows the results of a synecological analysis of S. dodecandra and the evaluation of its functional strategy. Furthermore, its forage value was investigated and melissopalynological analysis was used to characterize the honey produced in an area where this species grows. The ecological analysis defined this plant as euriecious and ruderal/competitive-ruderal strategist. Bromatological analysis showed a good forage value, confirming the ethnobotanical knowledge concerning this species. In fact, it has good protein content (12.92 ± 1.89%) and non-fiber carbohydrates (47.12 ± 3.62%) in pre-flowering. S. dodecandra pollen was identified as a “frequent pollen” in the honey, showing that this plant is attractive to honeybees. This research allowed a deeper knowledge of S. dodecandra ecology and showed that this species is a resource for traditional and sustainable agricultural activities of the Lombardy Alps such as pastoralism and beekeeping.
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Ventresca Miller, Alicia R., James Johnson, Sergey Makhortykh, Claudia Gerling, Ludmilla Litvinova, Svetlana Andrukh, Gennady Toschev, et al. "Re-evaluating Scythian lifeways: Isotopic analysis of diet and mobility in Iron Age Ukraine." PLOS ONE 16, no. 3 (March 10, 2021): e0245996. http://dx.doi.org/10.1371/journal.pone.0245996.
Full textAbstract:
The Scythians are frequently presented, in popular and academic thought alike, as highly mobile warrior nomads who posed a great economic risk to growing Mediterranean empires from the Iron Age into the Classical period. Archaeological studies provide evidence of first millennium BCE urbanism in the steppe while historical texts reference steppe agriculture, challenging traditional characterizations of Scythians as nomads. However, there have been few direct studies of the diet and mobility of populations living in the Pontic steppe and forest-steppe during the Scythian era. Here, we analyse strontium, oxygen, and carbon isotope data from human tooth enamel samples, as well as nitrogen and carbon isotope data of bone collagen, at several Iron Age sites across Ukraine commonly associated with ‘Scythian’ era communities. Our multi-isotopic approach demonstrates generally low levels of human mobility in the vicinity of urban locales, where populations engaged in agro-pastoralism focused primarily on millet agriculture. Some individuals show evidence for long-distance mobility, likely associated with significant inter-regional connections. We argue that this pattern supports economic diversity of urban locales and complex trading networks, rather than a homogeneous nomadic population.
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Mohammed, A. R., and Kamilu Musa. "Friends and Foes in the Battle Field: Unraveling the History of Farmer-Herder Conflicts in Jigawa State, 1991-2015." Middle East Research Journal of Humanities and Social Sciences 5, no. 01 (January 27, 2025): 1–13. https://doi.org/10.36348/merjhss.2025.v05i01.001.
Full textAbstract:
This paper examines the nuanced historical trajectories, causes, and effects of farmer-herder conflicts in Jigawa State. It also examines the role of the state government and other bodies in resolving and managing these conflicts, especially from 1991 to 2015. Arguably, the major factors responsible for these conflicts in Jigawa State include effects of the climate change, overpopulation of herders, indiscriminate destruction of unharvested crops by herders, encroachment on cattle routes, and denial of access to water points by farmers. Other contributory factors include occasional assaults on Fulani women, growth of agro-pastoralism, expansion of farming into pastures due to population explosion and technological advancements, cattle rustling, burning of rangelands, overgrazing of fallow lands, floods, and aggressive behavior from competing parties. The conflicts engendered food shortages and increased food prices, loss of lives, destruction of property, social dislocation, and estrangement. In response, the Jigawa State government took measures and implemented policies intending to curtail the phenomenon. This paper unravels the conflict, its consequences, and steps taken by the government to manage it using historical methods and sources such as published and unpublished materials, interviews, and observations.
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Dendievel, André-Marie, Benjamin Dietre, Hervé Cubizolle, Irka Hajdas, Werner Kofler, Christine Oberlin, and Jean Nicolas Haas. "Holocene paleoecological changes and agro-pastoral impact on the La Narce du Béage mire (Massif Central, France)." Holocene 29, no. 6 (March 11, 2019): 992–1010. http://dx.doi.org/10.1177/0959683619831416.
Full textAbstract:
A paleoecological study (macrofossils, pollen, cryptogam spores, non-pollen palynomorphs) was performed to investigate environmental changes recorded on the peat deposits of the La Narce du Béage mire (Massif Central, France). We reconstructed the development of a limnogenous mire ecosystem during the Holocene, consequently to the infilling of a small Late Glacial lake. Successions from aquatic flora ( Isoëtes, Nitella opaca/ syncarpa, Botryococcus, Alisma plantago-aquatica, Potamogeton, Sparganium) to mire plant species ( Alnus glutinosa, Betula nana, Betula pubescens, Cyperaceae, Ericaceae, Sphagnum) underlined a gradual eutrophication and acidification during the lowering of the water table. We demonstrated a clear link between these local hydro-ecological changes and the early Holocene climatic warming. Also dealing with archeology, we provided key issues for the identification of human-induced environmental changes. Three phases of ecological disturbances with clearings of the mixed-oak forest and agro-pastoral activities were evidenced at 7700–7300, 6800–6420, and 5500–4250 cal. BP. Our results confirmed early Neolithic (Cardial influences), middle Neolithic (Chassean), and late Neolithic (Ferrières group) frequentations of the Béage Plateau, probably included in large-scale socio-cultural changes (SE France, NW Mediterranean Basin). Later, forest clearings (beech and fir), cultivation, and pastoralism were outlined since the Iron Age (after 2300 cal. BP, that is, 350 BC). Increasing human pressure was especially recorded during the last 1700 years, with rye ( Secale cereale) cultivation and extensive livestock grazing around and on the mire, which is nowadays a protected ‘Natura 2000’ area.
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Rai, Dhyanendra Bahadur. "Tourism development and economic and socio-cultural consequences in Everest Region." Geographical Journal of Nepal 10 (May 31, 2017): 89–104. http://dx.doi.org/10.3126/gjn.v10i0.17392.
Full textAbstract:
Being a mountainous country, Nepal is one of the destinations of tourist. Everest Region is one of the major destination trekking and mountaineering tourism and ranks second after Annapurna Region in term of number of tourists visiting different regions of Nepal. The number of tourist visiting this region increased from only 1406 in 1971/72 to 37124 in 2014. Such a growth of tourism has several socio-economic and cultural consequences. This paper discusses the consequences of tourism in Everest Region. Informations were collected along the trekking routes from Lukla to Dinboche through focus group discussion, key informant interview and tourism business survey. The results indicate that the number of hotels and lodges in many settlements along the trekking route has increased tremendously. The main base of economic life of Sherpa community has been changed from agro-pastoralism to tourism based business. The level of employment and income of local people has improved. However, tourism has undermined Sherpa culture by introducing new values and lifestyles influencing from westerners, eroded the central role of religion and traditional value in Sherpa community. For the younger generation the tourist and their norms of behavior and patterns of consumption can be seductive. This is the symptom of losing of cultural value of Sherpa community and world identity of Sherpa in the future.The Geographical Journal of Nepal Vol. 10: 89-104, 2017
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Kiptoo, Laxmana Peter, Henry Rono, and Francis Kerre. "The contribution of resource conflict to food insecurity in the Kerio river basin." Journal of Humanities and Social Sciences (JHSS) 2, no. 1 (February 6, 2023): 86–95. http://dx.doi.org/10.51317/jhss.v2i1.332.
Full textAbstract:
This study sought to determine the contribution of resource conflict to food insecurity in the region. With Northern Kerio Valley as the study site, Kolowa Ward of Tiaty in Baringo County, Endo Ward of Elgeyo Marakwet County, and Lomut Ward of West Pokot County are considered. The study comprised a target population of 2600 households in the three Wards from which a sample size of 387 was drawn using Yamane (1967) sample size determination formula. Quantitative data was collected through a questionnaire, while secondary and qualitative data was collected through Key Informants Interviews (KIIs) and Focused Group Discussions (FGDs). The study established that the majority of the households representing 60 per cent, had experienced three or more inter-ethnic conflicts in the last five years, with another 60 per cent reporting a severe impact on access to food and livelihoods as a result of the conflicts. The study concluded that inter-ethnic conflicts are one of the major drivers of food insecurity in the Kerio Basin and therefore recommended that there is a need to pay more attention to socioeconomic resilience and transformation in the region. Arguably, measures would be adopted to address the core (fundamental) drivers of the conflicts, namely limited formal and functional education, limited occupations (around agro-pastoralism), severe poverty, and severe cycles of droughts.