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Journal articles on the topic 'Pastoralismus'

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1

Bacsi, Zsuzsanna, Mesfin Bekele Gebbisa, Lóránt Dénes Dávid, and Zsolt Hollósy. "Pastoralism and Tourism in Eastern Africa—Quantitative Analysis from 2004 to 2018." Sustainability 15, no. 12 (2023): 9723. http://dx.doi.org/10.3390/su15129723.

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Eastern Africa is a relatively dry area, with a considerable pastoralist population, which is among the poorest segments of society. Pastoralism is a form of subsistence lifestyle, and while pastoralists produce a large proportion of the region’s livestock products, they are not covered well by statistical recording. Pastoralists are experts in keeping livestock in arid rangelands, but they often suffer from land alienation, environmental degradation, and conflict with other land use intentions. The semiarid rangelands in Eastern Africa are home to spectacular savanna wildlife populations, att
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Guye, Mekuria Haleke, Abiyot Legesse, and Yimer Mohammed. "Existential threats to pastoralism in an arid environment: the fate of Gujii pastoralists in Southern Ethiopia." Journal of Degraded and Mining Lands Management 10, no. 2 (2023): 4179. http://dx.doi.org/10.15243/jdmlm.2023.102.4179.

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<span lang="EN-GB">The pastoralists of Gujii have faced numerous risks, with their pastoralism system facing serious challenges. With the technically inconsistent and timely unmanaged interventions, several pastoral households are facing unreserved challenges. As a result, the future of pastoralists appears to be in great danger. The objective of this study is to investigate the ongoing challenges of Gujii pastoralism, as well as the fate of pastoralists in southern Ethiopia who are suffering from unrelenting drought. Ethiopian Meteorological Agency provided monthly rainfall and temperat
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Alemayehu, Dejene, Yetebarek Hizekeal, Tesfatsion Petros, and Hasrat Arjjumend. "Livelihood Transformation among the Borana Pastoralists of Dhas District, Southern Ethiopia." Pastures & Pastoralism 01 (April 9, 2023): 15–29. http://dx.doi.org/10.33002/pp0102.

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This study intends to examine the triggers of livelihoods transformation among the Borana pastoralists of Dhas district in Borana zone, southern Ethiopia. The Participatory Rural Appraisal (PRA) tools, such as key informant interviews and focused group discussions, were used to explore the perceptions of local communities on the causes of livelihood transformation and its impact on the well-being of pastoralists and their overall survival. Purposive sampling was used to administer key informant interviews and FGDs. The findings of this study indicate that the foremost causes of livelihoods tra
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4

Chadda, Akshita. "Pastoralists and Their Means of Livelihood: A Review." Indian Research Journal of Extension Education 22, no. 5 (2022): 283–89. http://dx.doi.org/10.54986/irjee/2022/dec_spl/283-289.

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Mobile pastoralist groups are often underrepresented by existing models of progress: their representation in political processes is negligible, and their movement is perceived by the governed as a problem rather than as a viable means of subsistence. The natural resources used by pastoralists are under strain due to the overexploitation of the grazing pastures that have been spared from encroachment into arable land due to population expansion and the rising demand for meat. More stress is placed on the system by varying environmental circumstances, such as persistent droughts. Environmental d
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5

Sakamoto, Takuto. "Mobility and Sustainability: A Computational Model of African Pastoralists." Journal of Management and Sustainability 6, no. 1 (2016): 59. http://dx.doi.org/10.5539/jms.v6n1p59.

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<p>This article offers a simple computational model of mobile pastoralists. Employing an agent-based modeling (ABM) approach, the model explicitly simulates the movement patterns of pastoralists and computes the resultant natural resource access for a landscape that shows the typically unpredictable dynamics of African rangeland ecology. Extensive simulations reveal a striking level of efficiency in the exploitation of resource endowments that mobile pastoralists can achieve in otherwise inhospitable environments. The simulations also illuminate the serious welfare consequences of the di
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6

Oricho, Shem Otieno. "Effects of Colonial Policies on Pastoralism among the Pokot Community of Kenya, 1920-1963." Social Science and Humanities Journal 8, no. 11 (2024): 5881–92. http://dx.doi.org/10.18535/sshj.v8i11.1468.

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Extensive parts of African lands can support pastoralism due to vastness of land and aridity. Pastoralism is an economic activity in which people make a living by tending large number of livestock. This paper analyzes the effects of Colonial Policies on Pastoralism among the Pokot community of Kenya, 1920-1963. The overall objective of this study was to give an account on how colonial policies affected the practice of pastoralism among the Pokot pastoralists. The study utilized a descriptive research design. Purposive and snowball sampling methods were used to select participants in the study.
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7

Nkuba, Michael, Raban Chanda, Gagoitseope Mmopelwa, Edward Kato, Margaret Najjingo Mangheni, and David Lesolle. "The effect of climate information in pastoralists’ adaptation to climate change." International Journal of Climate Change Strategies and Management 11, no. 4 (2019): 442–64. http://dx.doi.org/10.1108/ijccsm-10-2018-0073.

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Purpose This paper aims to investigate the effect of using indigenous forecasts (IFs) and scientific forecasts (SFs) on pastoralists’ adaptation methods in Rwenzori region, Western Uganda. Design/methodology/approach Data were collected using a household survey from 270 pastoralists and focus group discussions. The multivariate probit model was used in the analysis. Findings The results revealed that pastoralists using of IF only more likely to be non-farm enterprises and livestock sales as adaptation strategies. Pastoralists using both SF and IF were more likely to practise livestock migratio
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8

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
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9

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 (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-s
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10

Lunaček, Sarah. "Schooled Tuaregs' Engagement with Mobile Pastoralism in the Agadez Region (Niger): Avoidable Sedentism and Alternative Forms of Cooperation." Nomadic Peoples 27, no. 2 (2023): 242–64. http://dx.doi.org/10.3197/np.2023.270205.

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The recognition that pastoralism is well-suited to conditions of variability and uncertainty is growing among academics and policy-makers. With the notion that schooled individuals with pastoralist backgrounds could influence political decisions regarding support and providing services for mobile pastoralism, this paper questions the sedentist bias among schooled Tuareg in the Agadez region. In the first part, the history of schooling for nomads in Niger is discussed in the context of schooling for mobile people. Compared to experiences elsewhere, boarding schools can either encourage sedentar
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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 (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,
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Moussa, Mahamadou, Mahamadou Sani Moussa, and Boubacar Yamba. "Pastoral Livestock Farming and the Security Crisis in the Sahel: The Case of the Rural Commune of Tillia (Tahoua Region)." Uirtus 2, no. 3 (2022): 319. https://doi.org/10.59384/uirtus.2022.2668.

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Pastoral livestock breeding is currently experiencing and unprecedented crisis in the Sahel, particularity in the rural commune of Tillia (Niger). This crisis is due to the presence of non-state armed groups in the Sahel. The main objective of this article is to highlight the link between insecurity and pastoralism. More specifically, it analyzes the impact of insecurity on pastoralism in the commune of Tillia. The methodological approach adopted in this study is documentary research combined with field investigation. The results highlight the Islamic State's assault on pastoralists in the Gre
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13

Viladrich, Pedro Juan. "Derecho y pastoral. La Justicia y la función del Derecho Canónico en la edificación de la Iglesia." Ius Canonicum 13, no. 26 (2018): 171–258. http://dx.doi.org/10.15581/016.13.21364.

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Dilucidare armoniam iuridicae dimensionis et pastorales realitatis socialis Ecclesiae difficile evenit cum valde aequivocum sit verbum «pastoralis», quod praeter eius significationes technicas utitur etiam sensu tactico, vulgari et aequivoco. Cum quoquomodo referat ad ordinem actionum quibus Ecclesia in perficiendo suo munere autoefficitur in Historia, auctor finit significaciones latiores verbi: a) Significationes materiales: actio pastoralis cognominata fit actionis ecclesialis vel christianae, actionis ministerialis vel sacerdotalis, et actionis hodegeticae vel regiminis; b) Significationes
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14

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 (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
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15

Siripurapu, Kanna K., Faisal Moola, Sravya Sakkuri, Shivaram Reddy Dareddy, and Sabyasachi Das. "Mapping of the Seasonal Migration Routes of Cattle Pastoralists of the Deccan Plateau Region of India Using Ethnographic Geographic Information System Technique." Pastures & Pastoralism 02 (July 25, 2024): 101–31. http://dx.doi.org/10.33002/pp0206.

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Annual seasonal migration is one of the main characteristics of pastoralism. However, large-scale studies focusing on mapping seasonal migration patterns using advanced spatial analysis tools like the geographic information system (GIS), hitherto remain meager in India. The lack of such studies has many implications for holistically understanding pastoralism in India. The few spatial analysis studies conducted in the Himalayan region of India found a lack of amenities and conflict with large-scale state-promoted plantations under climate change-related projects. Similar studies have been absen
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16

OLAWEPO, Raphael Abiodun, Afolabi Monisola TUNDE, Nurudeen Adesola MALIK, and Abdulrazaq Kamal DAUDU. "MOBILE PASTORALISM AND SOCIO-ECONOMIC DEVELOPMENT AMONG RURAL FULANI COMMUNITIES IN KWARA STATE, NIGERIA." Analele Universităţii din Oradea, Seria Geografie 31, no. 2 (2021): 133–42. http://dx.doi.org/10.30892/auog.312104-863.

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This study makes a spatial analysis of mobile pastoralism and socioeconomic problems among rural Fulani communities in Irepodun Local Government Area of Kwara State, Nigeria. Specifically, the study assesses the socioeconomic characteristics of mobile pastoralists; identify the length of stay of mobile pastoralists in their host communities and identify socioeconomic problems confronting Fulani herdsmen in their economic activities. A multistage sampling technique was employed to sample 740 Fulani herdsmen from twenty Fulani settlements and from four adjoining villages. Descriptive statistical
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17

Graham, Franklin C. "“We Eat with Different Spoons these Days”: The Maintenance of Pastoralism as a Social Formation in the Sahara and Sahel." Human Geography 6, no. 3 (2013): 46–59. http://dx.doi.org/10.1177/194277861300600305.

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Despite the fatalistic rhetoric articulated by Western media and some experts, pastoralists have not disappeared. Drought, disease, famines, civil conflicts, theft, and banditry have certainly undermined livelihoods and forced families of Arab, Tuareg, Toubou and Fulani to settle and seek out opportunities that are not compatible with pastoralism, particularly in urban areas. This situation is not necessarily permanent and varies case-by-case and more significantly generation-to-generation. Some ex-pastoralists abandoned hopes of restocking their flocks but plan for some of their children to b
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18

Konaka, Shinya. "Reconsidering the Resilience of Pastoralism from the Perspective of Reliability: The Case of Conflicts between the Samburu and the Pokot of Kenya, 2004-2009." Nomadic Peoples 25, no. 2 (2021): 253–77. http://dx.doi.org/10.3197/np.2021.250205.

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This article explores an overlooked aspect of the 'resilience of pastoralism' in crises through an ethnographic case study of a series of conflicts between the Samburu and the Pokot in Kenya that erupted in 2004. Emery Roe's concepts of reliability professionals and real-time management of pastoralists are utilised as theoretical frameworks for this study. It was observed that the 'logic of high input variance matched by high process variance to ensure low and stable output variance' occurred through the formation of clustered settlements and an inter-ethnic mobile phone network. This case ill
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Konaka, Shinya. "Reconsidering the Resilience of Pastoralism from the Perspective of Reliability: The Case of Conflicts between the Samburu and the Pokot of Kenya, 2004-2009." Nomadic Peoples 25, no. 2 (2021): 253–77. http://dx.doi.org/10.3197/np.2021.250205.

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This article explores an overlooked aspect of the 'resilience of pastoralism' in crises through an ethnographic case study of a series of conflicts between the Samburu and the Pokot in Kenya that erupted in 2004. Emery Roe's concepts of reliability professionals and real-time management of pastoralists are utilised as theoretical frameworks for this study. It was observed that the 'logic of high input variance matched by high process variance to ensure low and stable output variance' occurred through the formation of clustered settlements and an inter-ethnic mobile phone network. This case ill
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Shanatibieke, Mayinu. "The Road to Modernisation." Inner Asia 18, no. 1 (2016): 135–51. http://dx.doi.org/10.1163/22105018-12340057.

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In China, the pastoralism debate has always been closely connected to discourses of modernisation (xiandaihua) and development (fazhan). In recent years, sedentarisation has been intensely promoted by the central government as a way to modernise pastoralists. Sedentarisation is seen by the government as a means to urbanise pastoralists and improve their access to health facilities and educational institutions. Sedentarisation is also promoted as a way of protecting degraded rangeland ecology. However, recent sedentarisation policies have so far had ambiguous effects. While infrastructure in pa
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Rivera Andía, Juan Javier. "A call for an Ethnography of pastoralism from Andean Archaeologyand some notes on the (lack of) definition of ritual. Review of the BookThe Archaeology of Andean Pastoralism by José M. Caprilesand Nicholas Tripcevich (editors) (Albuquerque: University of NewMexico Press, 2016)." Allpanchis 51, no. 93 (2024): 401–6. http://dx.doi.org/10.36901/allpanchis.v51i93.1598.

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Los capítulos que componen el libro editado por José M. Capriles y Nicholas Tripcevich, bajo el título de The Archaeology of Andean Pastoralism (2016), se pueden organizar en tres secciones. En la primera de ellas se examinan algunas perspectivas generales y modelos teóricos aplicados al entendimiento del pastoralismo en los Andes. La segunda parte, la más grande de todas, explora ciertos desarrollos del pastoralismo andino a través de algunos casos específicos, situados principalmente en el altiplano peruano y boliviano. Por último, la tercera parte, la más breve, pero quizá también la de may
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Rivera Andía, Juan Javier. "A call for an Ethnography of pastoralism from Andean Archaeologyand some notes on the (lack of) definition of ritual. Review of the BookThe Archaeology of Andean Pastoralism by José M. Caprilesand Nicholas Tripcevich (editors) (Albuquerque: University of NewMexico Press, 2016)." Allpanchis 51, no. 93 (2024): 401–6. http://dx.doi.org/10.36901/allpanchis.v51i93.1608.

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Los capítulos que componen el libro editado por José M. Capriles y Nicholas Tripcevich, bajo el título de The Archaeology of Andean Pastoralism (2016), se pueden organizar en tres secciones. En la primera de ellas se examinan algunas perspectivas generales y modelos teóricos aplicados al entendimiento del pastoralismo en los Andes. La segunda parte, la más grande de todas, explora ciertos desarrollos del pastoralismo andino a través de algunos casos específicos, situados principalmente en el altiplano peruano y boliviano. Por último, la tercera parte, la más breve, pero quizá también la de may
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23

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. Unfortunate
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24

Waller, Richard. "Pastoral Production in Colonial Kenya: Lessons from the Past?" African Studies Review 55, no. 2 (2012): 1–27. http://dx.doi.org/10.1353/arw.2012.0039.

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Abstract:This article examines the troubled course of attempts to modernize and control pastoral production in Kenya over the last hundred years. It begins with an overview of changes in pastoralism to provide context and then gives more detailed consideration to the failure of colonial attempts to manage livestock resources. Finally, it discusses recent developments in relation to the past. It argues that study of pastoralism's past offers valuable lessons and provides insights into its present and possible future.
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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-e
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Conte, Thomas J. "The effects of China's grassland contract policy on Mongolian herders' attitudes towards grassland management in northeastern Inner Mongolia." Journal of Political Ecology 22, no. 1 (2015): 79. http://dx.doi.org/10.2458/v22i1.21079.

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China's Inner Mongolia Autonomous Region is experiencing high levels of grassland degradation partially as a result of government policies to sedentarize nomadic pastoralists and privatize collective grasslands. Previous research suggests that these policies have reduced Mongolian pastoralists' ability to effectively manage grasslands and cope with negative climatic events. Herders in New Barag Right Banner (n = 50) representing both sedentary and mobile livestock management strategies were asked to respond to a scaled survey regarding their attitudes towards the effectiveness of their current
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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 pol
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Hogg, Richard. "The new pastoralism: poverty and dependency in northern Kenya." Africa 56, no. 3 (1986): 319–33. http://dx.doi.org/10.2307/1160687.

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Opening ParagraphRecent studies of African pastoralism have come more and more to concentrate on its political economy and to note the increasing social and economic differentiation occurring within pastoral societies. As Swift and Maliki write of West Africa: ‘Since the 1973 drought, there has been an increasing process of proletarianization in the countryside which has particularly affected herders, who are in many places being transformed from independent rural producers into cowboys herding other people's animals on land they no longer control’ (1984: 2). In Kenya this process has become i
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Hazama, Itsuhiro. "Citizenship, Resistance and Animals: Karamoja Region Pastoralists' Resilience against State Violence in Uganda." Nomadic Peoples 25, no. 2 (2021): 312–28. http://dx.doi.org/10.3197/np.2021.250207.

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Universal equality is achieved through citizenship. Despite this normative definition, the reality of citizenship differs across space and time. Against the backdrop of the decentring of state power in the wake of globalisation, when Western scrutiny focused on the peripheries of Uganda, Kenya and South Sudan, and when integrated disarmament and sedentarisation policies were promoted, pastoralists in the Karamoja region of Uganda, rather than appealing to normative notions of citizenship, initiated their own practice of citizenship in resistance to and articulation with the state order. Aware
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Waters-Bayer, Reviewed by Ann. "The future of pastoralism/L’avenir du pastoralisme/El futuro del pastoreo." Rangeland Journal 39, no. 3 (2017): 303. http://dx.doi.org/10.1071/rjv39n3_br.

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Arjjumend, Hasrat. "ENDANGERED NOMADIC PASTORALISM: A NEED FOR RESTRUCTURING THE POLICY PARADIGM OF RANGELAND COMMONS." Environmental Economics and Sustainable Development, no. 8(27) (2020): 56–63. http://dx.doi.org/10.37100/2616-7689/2020/8(27)/8.

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Fading fast all over the world, nomadic people have faced biases concerning their lifestyles and their symbiosis with rangelands. The nomadic grazing, which is helpful to biodiversity, not detrimental, in rangeland commons is perceived and advocated by deep ecologists, conservation administrators and policy makers as a threat to conservation of ecosystems. Consequently, both nomadic 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. Unfor
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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 (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
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Vundi, Nason, and Peter Koome. "Nomadic Pastoralism and Sustainable Livelihoods in the 21st Century: An Assessment of Current Practices, Challenges and Prospects for Pastoralists in Samburu County, Kenya." East African Journal of Arts and Social Sciences 6, no. 2 (2023): 341–55. http://dx.doi.org/10.37284/eajass.6.2.1601.

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This study aimed to assess the current practices, challenges and prospects of nomadic pastoralism and sustainable livelihoods in the 21st Century in Samburu Pastoralists in Samburu County, Kenya. Nomadic pastoralism describes a season-based lifestyle that entails a random, irregular, and intentional movement of livestock and people to new places in search of a better supply of pastures and water. The sustainability of nomadic pastoralism in the 21st century is doubtful due to the factors militating against the system. For example, there are threatening factors like global warming, prolonged im
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Lengoiboni, M., P. van der Molen, and A. K. Bregt. "Pastoralism within the cadastral system: Seasonal interactions and access agreements between pastoralists and non-pastoralists in Northern Kenya." Journal of Arid Environments 75, no. 5 (2011): 477–86. http://dx.doi.org/10.1016/j.jaridenv.2010.12.011.

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Pollini, Jacques, and John G. Galaty. "Resilience through Adaptation: Innovations in Maasai Livelihood Strategies." Nomadic Peoples 25, no. 2 (2021): 278–311. http://dx.doi.org/10.3197/np.2021.250206.

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This article examines strategies adopted by Maasai and other pastoralists in Kenya to adapt to climate change, population growth, land loss, decreasing livestock holdings and land degradation, aimed at achieving greater socio-economic resilience. Using case studies mostly from Narok County and reviewing the increasingly rich literature on pastoralism and conservation in East Africa, we show that pastoralists employ three main strategies to adapt their livelihood systems: intensification (changes in land use systems to increase productivity per hectare); extensification (through territorial exp
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Pollini, Jacques, and John G. Galaty. "Resilience through Adaptation: Innovations in Maasai Livelihood Strategies." Nomadic Peoples 25, no. 2 (2021): 278–311. http://dx.doi.org/10.3197/np.2021.250206.

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This article examines strategies adopted by Maasai and other pastoralists in Kenya to adapt to climate change, population growth, land loss, decreasing livestock holdings and land degradation, aimed at achieving greater socio-economic resilience. Using case studies mostly from Narok County and reviewing the increasingly rich literature on pastoralism and conservation in East Africa, we show that pastoralists employ three main strategies to adapt their livelihood systems: intensification (changes in land use systems to increase productivity per hectare); extensification (through territorial exp
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37

Polit, V. R., Abdullahi, S., and Bose, A. A. "ANALYSIS OF SOCIO-ECONOMIC CAUSES OF FARMERS/PASTORALISTS CONFLICT IN IBADAN/IBARAPA AGRICULTURAL ZONE OF OYO STATE, NIGERIA." Nigerian Journal of Agriculture and Agricultural Technology 3, no. 2 (2023): 285–98. http://dx.doi.org/10.59331/njaat.v3i2.559.

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The study examined the socio-economic causes of farmers/pastoralist conflict in Ibadan/Ibarapa Agricultural Zone of Oyo State, Nigeria. A multistage sampling technique was used in selecting 145 farmers and 87 pastoralists from the study area. Data were collected using questionnaire and analysed using descriptive and inferential statistics. The result revealed that the mean age of farmers was 49 years while that of the pastoralists was 54 years. Majority (83.4% and 98.9%) of the respondents were males for both farmers and pastoralists respectively. Also, 95.7% and 97.7% of the farmers and pasto
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Sheth, Aniruddh, and Vasant Saberwal. "Pastoralism in Transition." HIMALAYA 42, no. 2 (2023): 146–52. https://doi.org/10.2218/himalaya.2023.8877.

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In this essay we focus on what appears to be an evolving transition among Gaddi and other pastoralist communities in Himachal Pradesh, India. Contrary to predictions of the demise of pastoralism, we argue that while there is evidence of sedentarisation among Himachali pastoralists, there is also an emerging trend of households managing smaller herds over a more limited part of the pastoral landscape. We use material from research conducted three decades ago, in combination with ongoing research studying the pastoral economy to understand the drivers of this transition. The essay explores shift
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A., Rassadnikov. "Ethnozoology for Archaeology: Results of the Study of the Modern Livestock Breeding System in the Steppe Zone of the Southern Urals." Teoriya i praktika arkheologicheskikh issledovaniy 34, no. 3 (2022): 113–31. http://dx.doi.org/10.14258/tpai(2022)34(3).-07.

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The work is devoted to a detailed study of modern livestock breeding in the south of the Chelyabinsk region. The article describes in detail the system of grazing and keeping livestock in the summer and winter periods in the villages of the Southern Urals. The main purpose of the work is to create an information basis for future archaeological and archaeozoological studies of the sites of pastoralists of the Bronze Age and more correct interpretations in the reconstruction of ancient pastoralism. The main research tools were interviewing shepherds and personal observations of grazing and keepi
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Farinella, Domenica. "BEYOND THE ‘WILD SHEPHERD’: HOW GLOBAL CAPITALISM HAS RESHAPED PASTORALISM. SUGGESTIONS FROM A MEDITERRANEAN ISLAND." Nomadic Peoples 28, no. 2 (2024): 189–216. http://dx.doi.org/10.3828/whpnp.63837646691055.

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This article shows how, from the modern era up to the present day, Sardinian pastoralism has been increasingly incorporated into global capitalism, despite essentialising narratives about the primitiveness and backwardness of shepherds that have been propagated from the mid-eighteenth century to the present neoliberal phase. The case-study considered in this article illustrates how capitalism works as a ‘food regime’, producing the ‘conversion of agriculture and food to commodity-type relations, which, in addition to cheapening food, also incorporates agricultures and foods into investment str
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Nelson, Erica L., Saira A. Khan, Swapna Thorve, and P. Gregg Greenough. "Modeling pastoralist movement in response to environmental variables and conflict in Somaliland: Combining agent-based modeling and geospatial data." PLOS ONE 15, no. 12 (2020): e0244185. http://dx.doi.org/10.1371/journal.pone.0244185.

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Pastoralism is widely practiced in arid lands and is the primary means of livelihood for approximately 268 million people across Africa. Environmental, interpersonal, and transactional variables such as vegetation and water availability, conflict, ethnic tensions, and private/public land delineation influence the movements of these populations. The challenges of climate change and conflict are widely felt by nomadic pastoralists in Somalia, where resources are scarce, natural disasters are increasingly common, and protracted conflict has plagued communities for decades. Bereft of real-time dat
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Penn, N. G. "Pastoralists and Pastoralism in the Northern Cape Frontier Zone during the Eighteenth Century." Goodwin Series 5 (June 1986): 62. http://dx.doi.org/10.2307/3858148.

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43

Chekol, Getachew Alene. "Factors affecting the marketing of livestock in South Omo Zone: The case of Hammer woreda." Global Journal of Business, Economics and Management: Current Issues 11, no. 2 (2020): 119–31. http://dx.doi.org/10.18844/gjbem.v11i2.5083.

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Pastoralism is important to the society for poverty alleviation, food security and economic growth. It is the backbone of many African countries’ economy, particularly Ethiopia. The main objective of this study was to investigate factors affecting the marketing of livestock in terms of sales volume in South Omo Zone: the case of Hammer woreda. From 35 potential pastoralist kebeles in the woreda, 3 kebeles were selected purposively. The multi-stage sampling technique and the proportional stratified sampling technique were used to select sample pastoralists from each stratum. A total of 388 past
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Wang, Ke, Steven Goldstein, Madeleine Bleasdale, et al. "Ancient genomes reveal complex patterns of population movement, interaction, and replacement in sub-Saharan Africa." Science Advances 6, no. 24 (2020): eaaz0183. http://dx.doi.org/10.1126/sciadv.aaz0183.

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Africa hosts the greatest human genetic diversity globally, but legacies of ancient population interactions and dispersals across the continent remain understudied. Here, we report genome-wide data from 20 ancient sub-Saharan African individuals, including the first reported ancient DNA from the DRC, Uganda, and Botswana. These data demonstrate the contraction of diverse, once contiguous hunter-gatherer populations, and suggest the resistance to interaction with incoming pastoralists of delayed-return foragers in aquatic environments. We refine models for the spread of food producers into east
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Camfield, Laura, Jen Leavy, Senait Endale, and Tilahun Tefera. "People Who Once Had 40 Cattle Are Left Only with Fences: Coping with Persistent Drought in Awash, Ethiopia." European Journal of Development Research 32, no. 4 (2019): 889–905. http://dx.doi.org/10.1057/s41287-019-00245-z.

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AbstractHow to support those responding to environmental change in resource-constrained environments is central to literature on climate change adaption. Our research explores a gap in this literature relating to the negotiation of intra-household relations and resource access across different types of household in contexts of social and environmental transition. Using the example of the semi-arid Awash region in North-Eastern Ethiopia, which has experienced drought and alien plant invasion over the past decade, we explore how men and women use changes in household structures and relationships
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Holmes, JH, and P. Day. "Identity, Lifestyle and Survival: Value Orientations of South Australian Pastoralists." Rangeland Journal 17, no. 2 (1995): 193. http://dx.doi.org/10.1071/rj9950193.

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Australia's rangelands are experiencing a rapid shift from dominantly commodity values towards a mix of commodity and (broadly defined) amenity values. The former hegemony of pastoralism is now being displaced by a diverse array of resource uses, strongly influenced by national aspirations concerning Aboriginal land rights, preservation of biodiversity and of valued semi-natural landscapes, sustainable management, tourism and recreation. This diversification in resource value is fostered by the highly differentiated value-orientations of influential interest-groups, including Aboriginals, welf
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Holmes, P. R. "Rangeland pastoralism in northern Australia: change and sustainability." Rangeland Journal 37, no. 6 (2015): 609. http://dx.doi.org/10.1071/rj15051.

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Australian rangeland pastoralism is now a marginal economic activity. To survive as an industry, it must retain critical mass and to do that, the majority of producers need to be financially sustainable. Significant change has taken place in the past 40 years to facilitate this, but this change appears to have had limited enduring value for much of the industry. The productivity of the average northern rangeland beef herd in absolute terms is poor and is far from being competitive now, let alone in the future. If preservation of the natural resource base is included as a sustainability criteri
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Olatoyan, Jerry, Frank H. Neumann, Emuobosa Orijemie, et al. "Archaeobotanical evidence for the emergence of pastoralism and farming in southern Africa." Acta Palaeobotanica 62, no. 1 (2022): 50–75. http://dx.doi.org/10.35535/acpa-2022-0005.

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Several models which remain equivocal and controversial cite migration and/or diffusion for the emergence and spread of pastoralism and farming in southern Africa during the first millennium AD. A synthesis of archaeobotanical proxies (e.g., palynology, phytoliths, anthracology) consistent with existing archaeobotanical and archaeological data leads to new insights into anthropogenic impacts in palaeorecords. Harnessing such archaeobotanical evidence is viable for tracing the spread of pastoralism and farming in the first millennium AD because the impact of anthropogenic practices is likely to
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Parmisa, Joseph Nickson, Mary Syokoli Mutisya, and James Sankale. "Climate Change and Sustainable Livelihoods Among Pastoralists in Isinya Sub County, Kajiado County." International Journal of Social and Development Concerns 20, no. 4 (2024): 48–65. https://doi.org/10.5281/zenodo.13338133.

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<em>In the 21<sup>st</sup> century, climate change has become global environmental issue of concern.&nbsp; The objective of the study was to evaluate the impact of climate change on sustainable livelihoods among pastoralists Isinya Sub-County, Kajiado County, Kenya. </em><em>The study was guided by adaptive theory</em><em>. </em><em>A descriptive research design, combining qualitative and quantitative methods was used, targeting 63 pastoral community using </em><em>cluster sampling, simple-random sampling, purposive sampling and snowball sampling techniques. Data was collected using a fact-she
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Watanabe, Teiji, and Shigeru Shirasaka. "Pastoral Practices and Common Use of Pastureland: The Case of Karakul, North-Eastern Tajik Pamirs." International Journal of Environmental Research and Public Health 15, no. 12 (2018): 2725. http://dx.doi.org/10.3390/ijerph15122725.

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This study describes pastoralism practiced in the Karakul village, Northeast of Tajikistan, and discusses its sustainability. Tajikistan introduced a market economy at independence in 1991, and pastoralism is now practiced on a family-unit basis. The families in Karakul graze livestock in their summer pastureland (jailoo) and move their livestock to winter pastureland around the village (kyshtoo). They make groups for pasturage with several families in jailoo and also in kyshtoo. Each group pastures their livestock every day, using a system called novad. In addition to jailoo and kyshtoo, they
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