Pastoralism occurs in many variations throughout the world, generally where environmentally effected characteristics such as aridity, poor soils, cold or hot temperatures, and lack of water make crop-growing difficult or impossible. Operating in more extreme environments with more marginal lands means that pastoral communities are very vulnerable to the effects of global warming.[4]
Pastoralism remains a way of life in many geographic areas, including Africa, the Tibetan plateau, the Eurasian steppes, the Andes, Patagonia, the Pampas, Australia and many other places. As of 2019[update], between 200million and 500million people globally practiced pastoralism, and 75% of all countries had pastoral communities.[4]
Pastoral communities have different levels of mobility. The enclosure of common lands has led to Sedentary pastoralism becoming more common as the hardening of political borders, land tenures, expansion of crop farming, and construction of fences and dedicated agricultural buildings all reduce the ability to move livestock around freely, leading to the rise of pastoral farming on established grazing-zones (sometimes called "ranches"). Sedentary pastoralists may also raise crops and livestock together in the form of mixed farming, for the purpose of diversifying productivity, obtaining manure for organic farming, and improving pasture conditions for their livestock. Mobile pastoralism includes moving herds locally across short distances in search of fresh forage and water (something that can occur daily or even within a few hours); as well as transhumance, where herders routinely move animals between different seasonal pastures across regions; and nomadism, where nomadic pastoralists and their families move with the animals in search for any available grazing-grounds—without much long-term planning. Grazing in woodlands and forests may be referred to as silvopastoralism.[5] Those who practice pastoralism are called "pastoralists".
Pastoralist herds interact with their environment, and mediate human relations with the environment as a way[citation needed] of turning uncultivated plants (like wild grass) into food. In many places, grazing herds on savannas and in woodlands can help maintain the biodiversity of such landscapes and prevent them from evolving into dense shrublands or forests. Grazing and browsing at the appropriate levels often can increase biodiversity in Mediterranean climate regions.[6][7] Pastoralists shape ecosystems in different ways: some communities use fire to make ecosystems more suitable for grazing and browsing animals.
Khoikhoi dismantling their huts, preparing to move to new pastures. Aquatint by Samuel Daniell (1805).
One theory suggests that pastoralism developed from mixed farming. Bates and Lees proposed that the incorporation of irrigation into farming resulted in specialization.[8] Advantages of mixed farming include reducing risk of failure, spreading labour, and re-utilizing resources. The importance of these advantages and disadvantages to different farmers or farming societies differs according to the sociocultural preferences of the farmers and the biophysical conditions as determined by rainfall, radiation, soil type, and disease.[9] The increased productivity of irrigation agriculture led to an increase in population and an added impact on resources. Bordering areas of land remained in use for animal breeding. This meant that large distances had to be covered by herds to collect sufficient forage. Specialization occurred as a result of the increasing importance of both intensive agriculture and pastoralism. Both agriculture and pastoralism developed alongside each other, with continuous interactions.[8]
A different theory suggests that pastoralism evolved from the hunting and gathering. Hunters of wild goats and sheep were knowledgeable about herd mobility and the needs of the animals. Such hunters were mobile and followed the herds on their seasonal rounds. Undomesticated herds were chosen to become more controllable for the proto-pastoralist nomadic hunter and gatherer groups by taming and domesticating them. Hunter-gatherers' strategies in the past have been very diverse and contingent upon the local environmental conditions, like those of mixed farmers. Foraging strategies have included hunting or trapping big game and smaller animals, fishing, collecting shellfish or insects, and gathering wild-plant foods such as fruits, seeds, and nuts.[10] These diverse strategies for survival amongst the migratory herds could also provide an evolutionary route towards nomadic pastoralism.[citation needed]
Resources
Pastoralism occurs in uncultivated areas. Wild animals eat the forage from the marginal lands and humans survive from milk, blood, and often meat of the herds and often trade by-products like wool and milk for money and food.[11]
Pastoralists do not exist at basic subsistence. Pastoralists often compile wealth and participate in international trade. Pastoralists have trade relations with agriculturalists, horticulturalists, and other groups. Pastoralists are not extensively dependent on milk, blood, and meat of their herd. McCabe noted that when common property institutions are created, in long-lived communities, resource sustainability is much higher, which is evident in the East African grasslands of pastoralist populations.[12] However, the property rights structure is only one of the many different parameters that affect the sustainability of resources, and common or private property per se, does not necessarily lead to sustainability.[13]
Some pastoralists supplement herding with hunting and gathering, fishing and/or small-scale farming or pastoral farming.
Mobility allows pastoralists to adapt to the environment, which opens up the possibility for both fertile and infertile regions to support human existence. Important components of pastoralism include low population density, mobility, vitality, and intricate information systems. The system is transformed to fit the environment rather than adjusting the environment to support the "food production system."[14] Mobile pastoralists can often cover a radius of a hundred to five hundred kilometers.[citation needed]
Pastoralists and their livestock have impacted the environment. Lands long used for pastoralism have transformed under the forces of grazing livestock and anthropogenic fire. Fire was a method of revitalizing pastureland and preventing forest regrowth. The collective environmental weights of fire and livestock browsing have transformed landscapes in many parts of the world. Fire has permitted pastoralists to tend the land for their livestock. Political boundaries are based on environmental boundaries.[15] The Maquis shrublands of the Mediterranean region are dominated by pyrophytic plants that thrive under conditions of anthropogenic fire and livestock grazing.[16]
Nomadic pastoralists have a global food-producing strategy depending on the management of herd animals for meat, skin, wool, milk, blood, manure, and transport. Nomadic pastoralism is practiced in different climates and environments with daily movement and seasonal migration. Pastoralists are among the most flexible populations. Pastoralist societies have had field armed men protect their livestock and their people and then to return into a disorganized pattern of foraging. The products of the herd animals are the most important resources, although the use of other resources, including domesticated and wild plants, hunted animals, and goods accessible in a market economy are not excluded. The boundaries between states impact the viability of subsistence and trade relations with cultivators.[17]
Pastoralist strategies typify effective adaptation to the environment.[18] Precipitation differences are evaluated by pastoralists. In East Africa, different animals are taken to specific regions throughout the year that corresponds to the seasonal patterns of precipitation.[19]Transhumance is the migration of livestock and pastoralists between seasonal pastures.[20]
In the Himalayas, pastoralists have often historically and traditionally depended on rangelands lying across international borders. The Himalayas contain several international borders, such as those between India and China, India and Nepal, Bhutan and China, India and Pakistan, and Pakistan and China. With the growth of nation states in Asia since the mid-twentieth century, mobility across the international borders in these countries have tended to be more and more restricted and regulated. As a consequence, the old, customary arrangements of trans-border pastoralism have generally tended to disintegrate, and trans-border pastoralism has declined.[21] Within these countries, pastoralism is often at conflict these days with new modes of community forestry, such as Van Panchayats (Uttarakhand) and Community Forest User Groups (Nepal), which tend to benefit settled agricultural communities more.[22] Frictions have also tended to arise between pastoralists and development projects such as dam-building and the creation of protected areas.[23][24]
Some pastoralists are constantly moving, which may put them at odds with sedentary people of towns and cities. The resulting conflicts can result in war for disputed lands. These disputes are recorded in ancient times in the Middle East, as well as for East Asia.[25][26] Other pastoralists are able to remain in the same location which results in longer-standing housing.[citation needed]
Different mobility patterns can be observed: Somali pastoralists keep their animals in one of the harshest environments but they have evolved over the centuries. Somalis have well-developed pastoral culture where complete system of life and governance has been refined. Somali poetry depicts humans interactions, pastoral animals, beasts on the prowl, and other natural things such the rain, celestial events and historic events of significance. Wise sage Guled Haji coined a proverb that encapsulates the centrality of water in pastoral life:
Mobility was an important strategy for the Ariaal; however with the loss of grazing land impacted by the growth in population, severe drought, the expansion of agriculture, and the expansion of commercial ranches and game parks, mobility was lost. The poorest families were driven out of pastoralism and into towns to take jobs. Few Ariaal families benefited from education, healthcare, and income earning.[28]
The flexibility of pastoralists to respond to environmental change was reduced by colonization. For example, mobility was limited in the Sahel region of Africa with settlement being encouraged. The population tripled and sanitation and medical treatment were improved.[citation needed]
Environment knowledge
Pastoralists have mental maps of the value of specific environments at different times of year. Pastoralists have an understanding of ecological processes and the environment.[29] Information sharing is vital for creating knowledge through the networks of linked societies.[30]
Pastoralists produce food in the world's harshest environments, and pastoral production supports the livelihoods of rural populations on almost half of the world's land. Several hundred million people are pastoralists, mostly in Africa and Asia. ReliefWeb reported that "Several hundred million people practice pastoralism—the use of extensive grazing on rangelands for livestock production, in over 100 countries worldwide. The African Union estimated that Africa has about 268 million pastoralists—over a quarter of the total population—living on about 43 percent of the continent's total land mass."[31] Pastoralists manage rangelands covering about a third of the Earth's terrestrial surface and are able to produce food where crop production is not possible.
Pastoralism has been shown, "based on a review of many studies, to be between 2 and 10 times more productive per unit of land than the capital intensive alternatives that have been put forward". However, many of these benefits go unmeasured and are frequently squandered by policies and investments that seek to replace pastoralism with more capital intensive modes of production.[32] They have traditionally suffered from poor understanding, marginalization and exclusion from dialogue. The Pastoralist Knowledge Hub, managed by the Food and Agriculture Organization of the UN serves as a knowledge repository on technical excellence on pastoralism as well as "a neutral forum for exchange and alliance building among pastoralists and stakeholders working on pastoralist issues".[33]
The Afar pastoralists in Ethiopia uses an indigenous communication method called dagu for information. This helps them in getting crucial information about climate and availability of pastures at various locations.[citation needed]
There is a variation in genetic makeup of the farm animals driven mainly by natural and human based selection.[34] For example, pastoralists in large parts of Sub Saharan Africa are preferring livestock breeds which are adapted to their environment and able to tolerate drought and diseases.[35] However, in other animal production systems these breeds are discouraged and more productive exotic ones are favored.[34] This situation could not be left unaddressed due to the changes in market preferences and climate all over the world,[36] which could lead to changes in livestock diseases occurrence and decline forage quality and availability. Hence pastoralists can maintain farm animal genetic resources by conserving local livestock breeds.[35] Generally conserving farm animal genetic resources under pastoralism is advantageous in terms of reliability and associated cost.[37]
Tragedy of the commons
Hardin'sTragedy of the Commons (1968) described how common property resources, such as the land shared by pastoralists, eventually become overused and ruined.[38] According to Hardin's paper, the pastoralist land use strategy was unstable and a cause of environmental degradation.[39]
One of Hardin's conditions for a "tragedy of the commons" is that people cannot communicate with each other or make agreements and contracts. Many scholars have pointed out that this is implausible, and yet it is applied in development projects around the globe, motivating the destruction of community and other governance systems that have managed sustainable pastoral systems for thousands of years. The outcomes have often been disastrous.[40] In her book Governing the Commons, Elinor Ostrom showed that communities were not trapped and helpless amid diminishing commons. She argued that a common-pool resource, such as grazing lands used for pastoralism, can be managed more sustainably through community groups and cooperatives than through privatization or total governmental control.[41] Ostrom was awarded a Nobel Memorial Prize in Economic Sciences for her work.[42]
Pastoralists in the Sahel zone in Africa were held responsible for the depletion of resources.[39] The depletion of resources was actually triggered by a prior interference and punitive climate conditions.[43] Hardin's paper suggested a solution to the problems, offering a coherent basis for privatization of land, which stimulates the transfer of land from tribal peoples to the state or to individuals.[38] The privatized programs impact the livelihood of the pastoralist societies while weakening the environment.[29] Settlement programs often serve the needs of the state in reducing the autonomy and livelihoods of pastoral people.[citation needed]
It has also been shown that pastoralism supports human existence in harsh environments and often represents a sustainable approach to land use.[29][47]
Pastoral (or bucolic) – related genre of literature, art, and music
Related Research Articles
Nomads are communities without fixed habitation who regularly move to and from areas. Such groups include hunter-gatherers, pastoral nomads, tinkers and trader nomads. In the twentieth century, the population of nomadic pastoral tribes slowly decreased, reaching an estimated 30–40 million nomads in the world as of 1995.
Pasture is land used for grazing.
In agriculture, rotational grazing, as opposed to continuous grazing, describes many systems of pasturing, whereby livestock are moved to portions of the pasture, called paddocks, while the other portions rest. Each paddock must provide all the needs of the livestock, such as food, water and sometimes shade and shelter. The approach often produces lower outputs than more intensive animal farming operations, but requires lower inputs, and therefore sometimes produces higher net farm income per animal.
Transhumance is a type of pastoralism or nomadism, a seasonal movement of livestock between fixed summer and winter pastures. In montane regions, it implies movement between higher pastures in summer and lower valleys in winter. Herders have a permanent home, typically in valleys. Generally only the herds travel, with a certain number of people necessary to tend them, while the main population stays at the base. In contrast, movement in plains or plateaus (horizontal transhumance) is more susceptible to disruption by climatic, economic, or political change.
Extensive farming or extensive agriculture is an agricultural production system that uses small inputs of labour, fertilizers, and capital, relative to the land area being farmed.
In agriculture, grazing is a method of animal husbandry whereby domestic livestock are allowed outdoors to free range and consume wild vegetations in order to convert the otherwise indigestible cellulose within grass and other forages into meat, milk, wool and other animal products, often on land that is unsuitable for arable farming.
Rangelands are grasslands, shrublands, woodlands, wetlands, and deserts that are grazed by domestic livestock or wild animals. Types of rangelands include tallgrass and shortgrass prairies, desert grasslands and shrublands, woodlands, savannas, chaparrals, steppes, and tundras. Rangelands do not include forests lacking grazable understory vegetation, barren desert, farmland, or land covered by solid rock, concrete, or glaciers.
Nomadic pastoralism also known as Nomadic herding, is a form of pastoralism in which livestock are herded in order to seek for fresh pastures on which to graze. True nomads follow an irregular pattern of movement, in contrast with transhumance, where seasonal pastures are fixed. However, this distinction is often not observed and the term 'nomad' used for both—and in historical cases the regularity of movements is often unknown in any case. The herded livestock include cattle, water buffalo, yaks, llamas, sheep, goats, reindeer, horses, donkeys or camels, or mixtures of species. Nomadic pastoralism is commonly practised in regions with little arable land, typically in the developing world, especially in the steppe lands north of the agricultural zone of Eurasia. Pastoralists often trade with sedentary agrarians, exchanging meat for grains; however, they have been known to raid.
Yaylak is a summer highland pasture associated with transhumance pastoralism in several Central and West Asian Turkic communities. There are different variants of yaylak pastoralism forms of alpine transhumance, some of which are similar to seminomadic pastoralism, although most are similar to herdsman husbandry. However, in the Eurasian steppes, the Middle East and North Africa, yaylak pastoralism often coexists with seminomadic pastoralism and pastoral nomadism. The term had been commonly used in Soviet anthropology.
Livestock are the domesticated animals raised in an agricultural setting in order to provide labour and produce diversified products for consumption such as meat, eggs, milk, fur, leather, and wool. The term is sometimes used to refer solely to animals who are raised for consumption, and sometimes used to refer solely to farmed ruminants, such as cattle, sheep, and goats. Horses are considered livestock in the United States. The USDA classifies pork, veal, beef, and lamb (mutton) as livestock, and all livestock as red meat. Poultry and fish are not included in the category. The latter is likely due to the fact that fish products are not governed by the USDA, but by the FDA.
The North Australian Pastoral Company (NAPCO) is a large, privately owned, Australian cattle company which operates 14 cattle stations covering over 60,000 km2, managing around 200,000 cattle, throughout Queensland and the Northern Territory. It produces beef cattle which are pasture raised and grain finished before sale to Australian meat processors, who onsell beef to domestic and international customers.
Holistic Management in agriculture is an approach to managing resources that was originally developed by Allan Savory for grazing management., Holistic Management has been likened to "a permaculture approach to rangeland management". Holistic Management is a registered trademark of Holistic Management International. It has faced criticism from many researchers who argue it is unable to provide the benefits claimed.
The Pastoral Neolithic refers to a period in Africa's prehistory, specifically Tanzania and Kenya, marking the beginning of food production, livestock domestication, and pottery use in the region following the Later Stone Age. The exact dates of this time period remain inexact, but early Pastoral Neolithic sites support the beginning of herding by 5000 BP. In contrast to the Neolithic in other parts of the world, which saw the development of farming societies, the first form of African food production was nomadic pastoralism, or ways of life centered on the herding and management of livestock. The shift from hunting to food production relied on livestock that had been domesticated outside of East Africa, especially North Africa. This period marks the emergence of the forms of pastoralism that are still present. The reliance on livestock herding marks the deviation from hunting-gathering but precedes major agricultural development. The exact movement tendencies of Neolithic pastoralists are not completely understood.
Fulani herdsmen or Fulani pastoralists are nomadic or semi-nomadic Fulani people whose primary occupation is raising livestock. The Fulani herdsmen are largely located in the Sahel and semi-arid parts of West Africa, but due to relatively recent changes in climate patterns, many herdsmen have moved further south into the savannah and tropical forest belt of West Africa. The herdsmen are found in countries such as Nigeria, Niger, Senegal, Guinea, Mauritania, Mali, Burkina Faso, Ghana, Benin, Côte d'Ivoire, and Cameroon. In Senegal, they inhabit northeastern Ferlo and the southeastern part of the country. In some of these countries the Fula constitute a minority group. They inhabit Northern Nigeria and some parts of the country.
Rangeland management is a natural science that centers around the study of rangelands and the "conservation and sustainable management [of Arid-Lands] for the benefit of current societies and future generations". Range management is defined by Holechek et al. as the "manipulation of rangeland components to obtain optimum combination of goods and services for society on a sustained basis". The United Nations (UN) has declared 2026 the International Year of Rangelands and Pastoralists, with the Food and Agriculture Organization leading the initiative.
Animal genetic resources for food and agriculture (AnGR), also known as farm animal genetic resources or livestock biodiversity, are genetic resources of avian and mammalian species, which are used for food and agriculture purposes. AnGR is a subset of and a specific element of agricultural biodiversity.
Grassland accounts for China’s largest land resource, covering nearly 41 percent of the national land area. Grassland in the Chinese context comprises widely varying eco-types ranging from the meadows and forest steppes of former Manchuria in the Northeast; and the high, alpine pastures of the Qinghai-Tibetan plateau; to the (semi)arid steppes and deserts in China’s Great West. Due to this geographical and ecological variety, the utilization of grassland is not limited to grazing and forage production, but extends to the exploitation of grassland and forest by-products, as well as the exploitation of mineral resources. Of the total of around 393 million hectares of grassland in China, 84 percent or 331 million hectares is deemed usable for grazing.
In the crop growing season, transhumance is practised on a broad scale in the northern Ethiopian highlands, as farmland and its stubble can no longer be accessed by livestock.
The Fulani refers to an ethnic group, the Fulani, whose neighboring farmers are against them in various ethnicities. Nigeria is considered a “melting pot” of different cultural and ethnic groups. Ethnic identification in the country is a complicated amalgamation of primordial and constructivist approaches.
The majority of herders in African countries are livestock owners. Livestock farming is a part of Nigeria's agriculture system. In 2017, Nigeria had approximately over 80 million poultry farming, 76 million goats, 43.4 million sheep, 18.4 million cattle, 7.5 million pigs, and 1.4 million of its equivalent. Livestock farming is about 5% of Nigeria's gross domestic product and 17% of its agricultural gross domestic product.
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