representing ‘resilience’: stories and images from kenya

Representing ‘Resilience’: Stories and Images from Kenya and Mongolia

SCHOOL OF GEOGRAPHY, GEOLOGY AND THE ENVIRONMENT

‘Resilient Pastoralism: Towards Sustainable Futures in Rangelands’



‘Бэлчээрийн мал аж ахуйн нөхөн сэргэлт, тогтвортой хөгжил’

(Global Challenges Research Fund (GCRF) Project no. NE/P01626X/1), 2016-2017)

‘Resilient Pastoralism: Towards Sustainable Futures in Rangelands’ (2016-17)The ‘Resilient Pastoralism’ (RP) project was carried out from 2016-17 in Kenya and Mongolia by teams comprising UK-based and in-country academics, NGOs and, most importantly, local pastoralists. The project was developed in response to the UK Global Challenges Research Fund’s (GRCF) 2016 call for projects on the theme of ‘Building Resilience’. This was a foundation building call, designed to bring people together to explore innovative approaches to resilience, to develop and test new questions and to better understand the policy relevance and uptake of previous work, with a view to shaping ‘resilience building’ strategies in the future.

As part of this work we were keen to explore and better understand local meanings of, challenges to and aspirations for ‘resilience’ amongst participating pastoralist households. In order to do so, we adopted PhotoVoice as part of our suite of methods. PhotoVoice is a participatory, visual tool, developed with the aims of empowering and giving voice to communities (Pearce et al., 2016). Although not without its critics, it is designed not only to promote locally-led identification and representation of key issues, but to facilitate knowledge development and exchange, critically through bridging the gap to policymakers and enabling change. For our Resilient Pastoralism project, volunteer photographers from pastoralist communities in Narok district, Kenya and Sumber and Bayanjargalan regions, Mongolia each spent a week capturing images from their local areas that for them highlighted important aspects of and contributions to ‘resilience’. They were then

invited to discuss these with other community members, to tell the stories behind these images and to select the most important ones – i.e. the ones that for them best encapsulated the environmental, social and practice-based dimensions of ‘resilience’. It is the results of that process that are presented here, without editing and using the pastoralists’ own words, translated into English and Mongolian.

This small book is only one of the project’s key outputs: others include the project report, policy briefing and other documents available through the project website (https://www2.le.ac.uk/departments/geography/research/projects/resilient-pastoralism), wherein analysis of all results are presented. However, in our view this PhotoVoice book is a very important output, in that it derives from pastoralists’ own identification, recording and analyses of their resilience challenges and responses. The short commentaries by key in-country policy makers recognise the importance of this approach and of the knowledges produced through it. We also include reflections from our two in-country academic project leads, who had the opportunity to visit each other’s countries as part of the project and to reflect on shared resilience challenges.

Caroline Upton, University of Leicester, December 2017.

Бэлчээрийн мал аж ахуйн нөхөн сэргэлт, тогтвортой хөгжил (2016-2017)Их британи, Умард Ирландын Нэгдсэн Вант улс болон төсөл хэрэгжүүлж буй орны эрдэмтэн судлаачид, ТББ-ууд, орон нутгийн малчдын хамтарсан баг нь“Бэлчээрийн мал аж ахуйн нөхөн сэргэлт, дасан зохицох чадвар төсөл”-ийг 2016-2017 онд Кени болон Монгол улсад хэрэгжүүлсэн. Тус төсөл нь Их британи, Умард Ирландын Нэгдсэн Вант Улсын Дэлхийн сорилт судалгааны сангаас 2016 онд зарласан “нөхөн сэргэлт, дасан зохицох чадвар бий болгох” чиглэлээр дэвшүүлж хэрэгжүүлсэн төсөл юм. Энэ төслийг зарласнаар тогтвортой хөгжлийг инноваци арга барилаар судлахад олон оролцогч талуудыг хамруулж нэгтгэх зорилготой зохион байгуулах, нөхөн сэргээх, даван туулах чиглэлийн бодлогын ач холбогдлыг илүү сайн ойлгох, шинэ таамаглалуудыг дэвшүүлэн боловсруулах, түүнийг шалгах ажлуудын үндэс суурь болсон. Мөн хэтдээ бий болох нөхөн сэргээх чадавхийн стратегийг тодорхойлох үүднээс өмнөх судалгааны ажлуудад дүн шинжилгээ хийх зэрэг боломжуудыг олгосон юм.

Тус судалгааны ажлын хүрээнд “нөхөн сэргэлт, дасан зохицох чадавхи” гэсэн ойлголтыг гүнзгийрүүлэн судлах, хөдөө орон нутгийн хүрээнд түүний агуулгыг тодорхойлохын хамт малчид тулгамдаж буй асуудлаа даван туулж буй чадавхийг судалсан. Уг судалгааг гүйцэтгэхдээ олон аргыг ашигласны нэг нь PhotoVoice–ийн арга юм. PhotoVoice гэдэг нь судалгаанд орон нутгийн иргэдийн оролцоог нэмэгдүүлэхэд чиглэгдсэн зургийн хэлбэрээр баримтжуулах арга (Pearce et al., 2016) болно. Хэдий энэ аргыг шүүмжлэлтэй ханддаг боловч орон нутгийн түвшинд тулгамдаж буй асуудлыг илрүүлэхээс гадна мэдлэг солилцох, бий болгох, бодлого боловсруулагчдад мэдээлэл өгдөг арга юм. Тус төсөлд Кени улсын Нарок дүүрэг, Монгол улсын Говьсүмбэр аймгийн

Сүмбэр сум, Дундговь аймгийн Баянжаргалан сумын малчид сайн дураар фото зураг авч, оролцсон ба малчид тус бүр 7 хоногийн хугацаанд нөхөн сэргээх чадавхитай холбоотой олон талын асуудлыг тусгасан фото зураг авсан. Фото зураг авсны дараа нутгийн малчдад сайн дурын зурагчдаар авсан зургуудыг тайлбарлуулж, нөхөн сэргээх, дасан зохицох чадавхийн экологи, нийгэм, практикийг илүү илэрхийлсэн зургийг сонгохыг хүссэн. Энэ ажлын хүрээнд бий болсон зургуудыг ямар нэгэн засваргүйгээр малчдын тайлбарласан үгээр энэ бүтээлд хэвлэсэн болно.

Тус товхимол нь судалгааны ажлын нэг үр дүн бөгөөд төслийн тайлан, холбогдох мэдээ материалуудыг https://www2.le.ac.uk/departments/geography/research/projects/resilient-pastoralism. сайтааас үзэж болно. Бидний үзэж байгаагаар бэлчээрийн мал аж ахуйн тогтвортой хөгжлийн тулгамдаж буй асуудлыг малчид өөрсдөө илрүүлж, бүртгэж, дүн шинжилгээ хийсэн тул энэ товхимол нь судалгааны ажлын чухал үр дүн болж байна. Энэ аргаар бий болсон мэдлэг болон энэхүү арга нь чухал болохыг судалгаанд хамрагдсан улсуудын бодлого боловсруулагчдын өгсөн тайлбараас үзэж болно. Мөн судалгааны багийн гишүүд төслийн хүрээнд харилцан зочилж, нөхөн сэргэлт, дасан зохицох чадавхийн талаар солилцсон санал бодол нь энэ товхимолд тусгагдсан юм.

Каролайне Аптон, Лейсестер Их Сургууль, 2017 оны 12 сар

ForewordWe are pleased to collaborate with the project team of ‘Resilient Pastoralism: Towards Sustainable Futures in Rangelands’ being implemented in Mongolia and Kenya, funded by the Global Challenges Research Fund by sharing the policy of the Government of Mongolia on Livestock Development and participating in the discussions of project workshops. We are grateful for the support to the implementation of pastoral development policies and for the comparative pastoral analyses in Mongolia and Kenya.

Mongolia has stated in its Constitution that “All livestock is a national wealth and shall be under the protection of the State”. This provision is reflected in and being implemented through the Laws on Land, the Disaster Protection, the Genetic Fund and the Health Protection, and the Index-based Livestock Insurance and the Government Policies and Programs. Mongolia provides economic supports to herders by providing free access to natural resources such as grazing land and water, exempting livestock taxation, and providing subsidies for raw wool and hides and skins sold to the national processors. As of 2016, 160.6 thousand herder households, 311.4 thousand herders and 2128

professionals work in the Mongolian livestock sector that produces 11% of GDP and 80% of gross agricultural products.

The Mongolian herders carry with themselves the thousands years pastoral heritages and cultures. They face dramatic climate, social and economic changes and work initiatively how to overcome them and adapt to them. We are acknowledged that the project has studied and is publishing the experience of pastoralists in livestock development, pasture protection and rational use, feed production, and improvement of water points through the photovoice tool engaging volunteer herders as photographers.

We support the project initiative to assess and inform rangeland conditions through the modern remote sensing technology. We would like to express our willingness to cooperate with you in the next phase of the project, on behalf of the Mongolian livestock policymakers and pastoralists.

Dr. L. Choi-Ish, Director of Coordinating Department of Livestock Policy Implementation, Ministry of Food, Agriculture and Light Industry, Mongolia

ӨмнөтгөлДэлхийн Сорилт Судалгааны Сангийн санхүүжилтээр Монгол болон Кени улсад хэрэгжиж буй “Бэлчээрийн Мал Аж Ахуйн Тогтвортой Хөгжил: Нөхөн сэргэлт” төслийн багийн судлаачдад Монгол улсын засгийн газраас МАА-г хөгжүүлэх бодлогыг танилцуулж, төслийн хэлэлцүүлэгүүдэд оролцож хамтарч ажилласандаа таатай байна. Энэхүү төслийн хүрээнд зөвхөн Монгол улс төдийгүй Кени улсын бэлчээрийн МАА-н бодлого зорилтуудыг хэрэгжүүлэхэд дэмжлэг үзүүлж, харьцуулсан судалгаа хийж байгаад талархаж байна.

Монгол улс Үндсэн Хуулиндаа “Мал сүрэг бол үндэсний баялаг мөн бөгөөд төрийн хамгаалалтад байна” гэж заасан байдаг. Энэ заалтыг Газрын тухай, Гамшгаас хамгаалах тухай, Малын удмын сан, эрүүл мэндийг хамгаалах тухай, Малын индексжүүлсэн даатгалын тухай хуулиуд болон Засгийн газрын бодлого хөтөлбөрүүдэд тусган хэрэгжүүлж байна. Монгол улс малчддаа бэлчээр, ус зэрэг байгалийн нөөцийг үнэ төлбөргүй ашиглуулах, мал аж ахуйг албан татвараас чөлөөлөх, үндэсний үйлдвэртээ нийлүүлсэн ноос, арьс ширэнд нь урамшуулал олгох зэргээр малчдад эдийн засгийн дэмжлэг үзүүлдэг болно. 2016 оны байдлаар манай улсын МАА-н салбарт нийт 160.6 мянган малчин өрх, 311.4 мянган

малчид, 2128 мэргэжилтэн ажиллаж, дотоодын нийт бүтээгдэхүүний 11%, ХАА-н нийт бүтээгдэхүүний 80%-ийг үйлдвэрлэж байна.

Монголын малчид бэлчээрийн МАА эрхлэх олон мянган жилийн өв соёлыг тээж яваа бөгөөд уур амьсгал, нийгэм, эдийн засгийн том өөрчлөлтүүдтэй нүүр тулж, тэдгээрийг хэрхэн даван туулах, дасан зохицох талаар санаачлагатай ажилладаг билээ. Энэ төслийн хүрээнд бэлчээрийн МАА-г хөгжүүлэх, бэлчээрийг хамгаалах, зохистой ашиглах, тэжээл үйлдвэрлэх, уст цэгээ тохижуулах талаар малчдын хуримтлуулсан туршлагыг өөрсдөөр нь фото зургын аргаар судлуулж, энэхүү цомогийг хэвлүүлж байгааг сайшааж байна. Энэ туршилтын төслийн хүрээнд бэлчээрийг орчин үеийн технологиор зайнаас тандан судлаж багц мэдээллээр хангах санаачлагыг мал аж ахуй эрхлэгчид, бодлого боловсруулагчид дэмжиж, энэ төслийн дараагийн үе шатанд хамтран ажиллахад бэлэн байна.

Монгол улсын ХХААХҮЯ-ны Мал аж ахуйн бодлогын хэрэгжилтийг зохицуулах газрын дарга Др. Л. Чой-Иш

‘Resilient Pastoralism’ Exchanges: Visits to Kenya (2017)Batbuyan Batjav, Center for Nomadic Pastoralism Studies, Mongolia

My visits to Kenya in spring and summer 2017 were full of new experiences, especially meeting the Maasai pastoralists and talking with the chief of the village about the resilience of the community. There were many similarities in the problems that pastoralists in Mongolian and Kenyan are facing, such as climatic uncertainties, drought, access to water, poverty, migration to urban areas, marketing of livestock products, poor road networks and lack of access to social services. At the same time, both pastoralist communities were attempting to adhere to local rules of sustainable use of natural resources, and to protect and preserve their traditional knowledge.

Drought is one extreme climatic event that affects Kenyan pastoralists as well as Mongolian herders. In Kenya, pastoralists had developed a chain of water catchments that help them to manage shortages of water during dry seasons. In my opinion this practice would be good to adopt in Mongolia, along with the use of deep water resources.

The rural communities I visited in Kenya were divided into two main groups, pastoralists and

farmers. However, more land was allocated for farming where the land was irrigated. Pastoralists were mainly concentrated in the less productive lands. As in Mongolia, rotational/ seasonal use of pasture, in other words mobility between pastures, still remains a key strategy to mitigate risk and hazard.

From my visits I observed that the system of natural resource management in Kenya is highly complex. Discussions with one of many NGOs that operated in the areas visited indicated that there are many stakeholders involved in pasture regulation and decision-making, with the line separating their different roles and responsibilities often being quite thin and poorly defined.

Overall, pastoral strategies of herders in Kenya and in Mongolia are similar in that diversity, flexibility and mobility remain rational and crucial strategies for survival in the face of changing climatic and vegetative conditions. Indigenous knowledge and traditional pastoral resource management systems in both countries are usually based on customary rules governing access to and use of resources.

So, there were many similarities between the two pastoralist communities in Mongolia and Kenya. In the future, there is a need to have exchange visits between herders as well as decision-makers to exchange experiences and share knowledge and also to develop joint projects on resilience building.

Batbuyan Batjav, Center for Nomadic Pastoralism Studies, Mongolia, December 2017.

Кени улсад зочлох үед төрсөн нөхөн сэргээх чадавхийн талаарх сэтгэгдэл (2017 он)Нүүдэлч Малчдын Судалгааны Төв, Б.Батбуян (PhD)2017 онд богино хугацаагаар Кени улсад зорчихдоо Масаи омгийн нутгийн малчид болон тосгоны ахлагчтай уулзаж, эрхлэж буй бэлчээрийн мал аж ахуйн тухай олон шинэ мэдээллийг олж авсан сонирхолтой аялал болсон. Тус улсын малчид үхэр, хонь, ямаа маллах ба хагас суурьшсан байдалтай тосгонд амьдарна. Монголтой харьцуулбал нэг малчин өрхөд ногдох малын тоо цөөн байдаг. Монгол болон Кени улсын малчдад ган, цаг агаарын тогтворгүй байдал, усны хомсдол, ядуурал, төв суурин газар руу чиглэсэн хүн амын шилжих хөдөлгөөн, мал аж ахуйн гаралтай бүтээгдэхүүний борлуулалт, зам тээврийн хөгжил, нийгмийн үйлчилгээний хүртээмж зэрэг ижил төстэй олон асуудлууд тулгардаг байна. Мөн хоёр орны малчид байгалийн нөөцийг зөв зохистой ашиглахдаа нутгийн уламжлалт зан заншлыг баримтлан, түүнийг хамгаалсаар иржээ.

Монголд тохиолддог байгалийн гамшигт үзэгдэл болох ган нь мөн Кени улсын малчин өрхийн амьжиргаа, ахуй амьдралд ихээхэн нөлөөлдөг байна. Гангийн эрсдэлийг даван туулахдаа Масаи омгийн малчид борооны усыг хуримтлуулж, жижиг цөөрөм олноор байгуулдаг болох нь ажиглагдсан. Манай улсад ийм жижиг цөөрөм олноор байгуулж, гүний усны нөөцийг хамгаалж болох юм.

Масаи омгийн малчдыг нүүдлийн мал аж ахуй эрхэлдэг болон газар тариалан эрхэлдэг гэж 2 бүлэгт хуваагддаг. Омгийн ихэнх нутгийг газар тариаланд ашиглагддаг ба усжуулсан байдаг. Харин нүүдлийн мал аж ахуй эрхэлдэг малчид нь голдуу үржил шим муутай нутгаар нутаглах бөгөөд бэлчээрийг улирлааар хуваарьтай сэлгэж, нүүдэг. Нүүдэл нь Монгол малчдын адил байгалийн гамшигт эрдлийг туулах гол стратеги болдог байна. Кени улсын бэлчээрийн менежмент нь олон хэсгээс бүрдсэн систем болох нь ажиглагдсан. Бэлчээр ашиглалтыг зохицуулах шийдвэр гаргахдаа олон оролцогч талууд оролцох ба оролцогч талуудын үүрэг нь тодорхой мэт боловч эрх, үүрэг нь давхцдаг болохыг орон нутагт үйл ажиллагаа явуулж буй төрийн бус байгууллагын төлөөлөгчтэй хийсэн уулзалтаас мэдэж авсан.

Уур амьсгалын өөрчлөлт явагдаж, бэлчээрийн ургамлын гарц муудаж буй өнөө үед Монгол, Кени улсын малчид олон талт, уян хатан, хөдөлгөөнт байдлаар ижил төстэй стратегийг баримтлан мал аж ахуй эрхэлж байна. Хоёр улсын малчид нутгийн уламжлал болон малчдын мэдлэгт тулгуурлан байгалийн нөөцийг зөв зохистой ашиглах нийтлэг хандлагатай байна.

Кени улсын Масаи омгийн бэлчээрийн менежментийн системтэй танилцахад манай хоёр орны малчдад ижил төстэй олон зүйл байлаа. Цаашид хоёр орны малчид төдийгүй шийдвэр гаргагчдын оролцоотой туршлага солилцож, мэдлэгийг нутагшуулах мөн хоёр улсын судлаачид хамтран бэлчээрийн мал аж ахуйн нөхөн сэргээх чадавхийг бий болгох судалгааг явуулах боломж байна.

Нүүдэлч Малчдын Судалгааны Төв, Б.Батбуян (PhD)

‘Resilient Pastoralism’ Exchanges: Visits to Mongolia (2017)Professor Bockline Omedo Bebe, Research and Extension Division, Egerton University, Kenya

This project enabled me to visit Mongolia, a country I had never thought of ever visiting and had the impression that it would be terribly cold for me. My visit in April 2017 brought me face to face with the pastoral Mongolian herders. I found them very friendly and welcoming to visitors. Welcoming involves elaborate pleasantries and sharing of a drink of Vodka together then followed with tea full of milk. They have a positive attitude to discussing pastoralism. I learned that Mongolians have attachment to livestock including those living

in the cities and pastoralism to them is not just a culture, but can be an attractive business venture. They talk about investments in livestock being more rewarding that savings in the bank or real estate. While living in the cities, they hire herders to look after their livestock. Herder families rent houses in the urban centers for their school going children.

Both Mongolian and Maasai people are pastoral communities living in marginal lands and reliant on livestock assets under frequent

exposure to drought periods. However, there are huge differences I noticed. Compared to Kenyan Maasai pastoralists, the Mongolian herding families own TV sets, are members of cooperative societies and use animal dung fuel energy. I find this a sustainable adaptation to utilizing large ruminant and horse populations. These livestock are grazed on very extensive, flat, open fields with little vegetation. The pasture diversity is limited. The Mongolian people keep much larger herds of which ruminant animals and horses are characteristic features. The government closely monitors household movements and natural resource use.

Land use planning seems active and regularly reviewed. I think this is a more responsive management planning than that practiced in Maasai rangelands. Grazing pastures are zoned and access is to some degree managed by the local authorities. It is good planning of natural resource use that helps to eliminate conflicts between communities over natural resources. I noticed the cooperative movement is stronger among the Mongolian herders than among the Maasai communities. Extension service delivery is better and closer to the herders.

The herders in the areas visited in Mongolia have good access to water boreholes located strategically in the grazing areas. The management of the boreholes is interesting in that they are constructed by the government and a herder accesses water by coming with his own diesel to pump water for his animals. The government stocks hay for the herders, with this planning informed by weather forecasts. The weather forecast is both by scientific and traditional knowledge. The traditional knowledge weather forecasting was reviewed frequently and widely disseminated to herders. Dissemination is in a published handbook, which many herders use.

We visited a family where the man explained to us that he was a retired truck driver from another part of the country. He had just settled in his present location. He did this by asking the local administration to allow him settle. He irrigates vegetables and is slowly building a flock of sheep and goats by collecting new born lambs and kids left behind by more mobile herders. This is an unlikely event among the Maasai people.

From the visit, I made contacts with the Mongolian Academy of Sciences, NGOs and government officials. We are planning to write a joint paper drawing on commonalities and distinctions in pastoralism and resilience between the Maasai and Mongolian herders. We are discussing developing a collaborative project proposal on drought responses and pasture management strategies. These are networks I will go the extra mile to retain. It opens for me an interesting horizon for research into resilience and pastoralism.

Professor Bockline Omedo Bebe, Egerton University, December 2017

Mongolia Map and Case Study Area

PhotoVoice BookPhotographer: D.B., VI bag, Sumber soum

Хур бороо орохгүй, байгаль цаг уурын өөрчлөлтөөс болж, мал ундаалдаг нуур маань ширгэлээ.

Because of environment and climate changes…no rain… many lakes dry out, and there are fewer and fewer water points.

Цаг агаарын мэдээг сум орон нутгаас дамжуулж хэлэхээс гадна барометрээр хур бороо орох байдлыг шинжиж, малаа хааш нь бэлчээх тухай шийдвэрээ гаргаж байна.

Besides the information that we get from the soum administration and public channels, there is another reliable resource -the barometer, which indicates weather changes.

Намар хадлангаа сайн авах хэрэгтэй. Өвлийн цагт малын бэлчээр өвсгүй болсон үед малаа бэлдсэн хадсан өвсөөр тэжээх их чухал байдаг.

We prepare more hay in the autumn. It is very important to feed animals in the winter when pastures become less productive.

Ганц гэрээрээ хадлан хадахад хүн хүчний дутагдалтай. Өнгөрсөн жил хэсэг малчин айлууд дундаа трактораа хэрэглэж, хамтын хүчээр хадлангаа сайн бэлдсэн.

Hay making is not easy for single households due to labour shortages. Last year, several herder households collectively prepared enough hay, using a tractor.

Өнгөрсөн намар бороо, өвөл их цас орсноор газар сайн чийг авч, хавар эрт ногоо ургаж, хээлтэй мал шинэ өвс ногоотой залгаж байна. Бэлчээрт ногоо сайтай болохоор мал тогтуун бэлчдэг.

Last fall, it rained and snowed and the soil received moisture. This resulted in early growth of pastures and pregnant animals had access to the fresh green grasses. Animals graze calmly when the vegetation is good.

PhotoVoice BookPhotographer K., I bag, Bayanjargalan soum

Цаг хүндэрсэн үед ядарсан малдаа өгөх гэж гар тэжээл бэлтгэдэг. Энэ нь өвлийг өнтэй давах чухал арга юм. Манайх дэрсний толгой, хивгийг зуурч, өөрсдөө гар тэжээлээ бэлддэг.

Herders produce hand-made fodder (gar tejeel) to feed weak animals when the weather becomes unfavorable. This is an important means to pass the winter. Our household prepares gar tejeel by mixing heads of needle grasses with bran.

Уурхайн олон тооны хүнд даацын машинууд нэг замаар биш, малын бэлчээр дээгүүр хаа сайгүй явж байна. Манай өвөлжөөний орчим хүнд даацын машинууд холхилдон малын бэлчээрийг багасгаж байна.

Heavy trucks of mining companies drive everywhere over pastures instead of taking the main road. This destroys grazing areas nearby our winter camp.

Бид бэлчээр нутаг, мал маллагаа, мал аж ахуй талаар мэдлэг туршлагыг ахмадаасаа суралцаж байна. Ахмадуудад маань цаг хүндрэх, байгалийн гамшгийг даван туулах тухай баялаг туршлага бий.

We learn knowledge on pasture areas and experiences of herding and pastoral livestock from our previous generation. They have rich experience in how to overcome harsh winters and natural disasters.

Цаг агаарын мэдээг зурагтаас авахаас гадна аюултай үзэгдлийн тухай мэдээллийг малчдад сум, багийн захиргаанаас утсаар ярьж, өгдөг болсон.

Herders regularly receive weather forecasts on TV. In addition, soum and bag administrations inform herders beforehand about the critical weather events by phone.

Малчид өвөлдөө сайн бэлтгэх хэрэгтэй. Малдаа намар тарга тэвээрэг авахуулах, өвөлжөөгөө дулаалах, гар тэжээл бэлтгэхээс гадна малчид өөрсдөө өвөлдөө түлэх түлшээ сайн бэлтгэх хэрэгтэй.

The herders need to prepare for the winter. In addition to fattening animals, warming winter shelters and producing home-made fodder, herders have to prepare ourselves for winter and collect enough fire materials.

PhotoVoice BookPhotographer: N.B., IV bag Sumber soum

Малчид цаг хатуу үед ашиглах болон төл мал, жилбэ муутай малдаа бага хэмжээний бэлчээр хаших болсон. Манайх хоёр хэсэг дэрстэй газрыг хашсан, тэндээ бoг малаа оруулахад нэг сарын хугацаанд хүрэлцээтэй. Манай энд үхэрийн бэлчээр хомс болохоор энэ өвөл 10-д үхрээ хашсан талбайдаа бэлчээж байсан.

Herders started fencing small pasture spots for harsh periods and for grazing baby animals and female animals with low milk productivity. We have fenced two broomgrass areas, which are enough for grazing our sheep and goats for one month. Here pastures are not suitable for cattle, so we also grazed our 10 cattle within the two fenced areas in the winter.

Талбайн зураг

Үр шим бүлгээрээ хамтарч 2014 онд Гамшгийн эрсдэлийг олон нийтийн оролцоотой бууруулах төсөл хөтөлбөрт хамрагдаж 1 га талбай хашиж, хагалж жил бүр талбайдаа овъёос, эрдэнэ шиш, согоовор, царгас тарьдаг. Тарьсан ногоогоороо дарш хийж бүлгийн өрхүүд өвлийг малын хорогдолгүй даван туулдаг.

Fodder crop field image

In 2014, herders of the “Ur shim” herder group participated in the Community-based disaster risk reduction project and fenced and developed one ha field for planting fodder crops. Every year they plant oats, corn and lucerne and produce silage and feed their animals in winter without losses.

Малчид эх малаа хэсэг хэсгээр хээлтүүлгэнд оруулж, малаа оройхон төллүүлж байна. Шинэ ногоотой залгасан үед төллөх нь эх мал тэнхрэх, шинэ төл хурдан бойжих сайн талтай байна.

Herders are organizing mating of female animals in shifts to let them give birth later. Having late offspring is good for the recovery of female animals and for better development of newborns because of the greening pastures.

Дулаараад ирэхээр манайх 3 сарын 15-аас хойш төллөсөн малаа соргог бэлчээртэй газраа орхиж, байнга хээрээр байлгадаг. Ингэж хээрээр явуулснаар малын хүч тамир сэргэж, төл торних нь илүү хурдан байдаг.

When it gets warmer, usually from March 15, we leave the female animals with newborns on fresh grassland and keep them there permanently. This assists the animals to get strong more rapidly and the newborns grow well.

PhotoVoice BookPhotographer E. B., IV bag, Sumber soum

Цагийн хатуу болохоос өмнө хотондоо нүх ухаж малын бууцаа хийж, ариутгаж нөөцөлдөг. Малын хот хөлдөөд ирэхээр нөөцөлсөн бууцаа гаргаж, хороондоо дэвсдэг. Хэвтэр нь дулаан бол мал өвлийг өнтэй давна. Малчин бид аль болох ахиухан бууц бэлдэх хэрэгтэй юм.

Before winter becomes too cold, we conserve animal manure in a hole dug within the shelter. We take it out and use it for animal bedding when it gets very cold. If the bedding is warm, the animals pass the winter well. We – herders - need to reserve such manure as much as possible.

Ухсан нүхэнд нөөцөлсөн бууцаа цаг хатуу болоход өвөлжөөндөө дэвсэхээс гадна малын хэвтэр дэх малын шээсээр норж, хөлдсөн газруудад өвлийн туршид нэмж дэвсэнэ.

In addition to using the manure for animal bedding, we put it in special places inside the camp where it gets wet and frozen because of the urine of animals through the winter.

Өвөлд тэмээ говь нутгийн малчдын гол унаа болдог тул ботгоо номхруулж тэмээгээ сургах нь нэн чухал. Эмнэг тэмээ сургахад их цаг зарцуулдаг болохоор манайх энэ жил хоёр тэмээ сургалаа.

In winter camels are the main draught animals in the desert areas. Therefore it is important for herders to train camels when they are young. This takes a lot of time and we have trained only two camels this year.

Өнгөрсөн жил хур бороо бага, бэлчээрийн гарц нилээн муу байсан. Энэ жил мөн адил хавар эрт ногоо ургасангүй, одооноос л ногоо ургаад бэлчээр дажгүй аятайхан болж байгаа.

Last year, there was little rain here and the pastures were pretty bad. This year also, the grasses didn’t grow in early spring. Fortunately, the pasture grasses are now growing well.

Энэ бол манай 2-дох хашсан талбай юм. Дэрс нь их өтгөн, хүнээс өндөр ургадаг. Учир нь бид хавар цас хайлах үеэр хашсан дэрсэндээ машинаар цас зөөж хийдэг. Цасны ус урсахгүй, хөрсний гүнд хүртэл чийг өгч, дэрс сайн ургадаг. Манай дэрс шиг өндөр, хар ногоон дэрс ойр орчимд байхгүй. Өмнө нь бид ус цацдаг байсан боловч цасны чийг шиг гүн чийг өгч чадахгүй, хашсан дэрс маань ч сайн ургаж чаддаггүй байв.

This is our second fenced pasture area. Broomgrasses grow very densely here and higher than a man, because we put snow here using trucks. The snow melts slowly and provides the soil with deep moisture, so the broomgrasses grow well…. Before we tried to irrigate the fenced area by spraying water, but this didn’t give deep moisture and the broomgrasses didn’t grow well.

Бид хашсан дэрснийхээ эргэн тойронд шувууны үүр засдаг. Сар шувуу хулганаар хооллож, бэлчээрийг мэрэгчдээс хамгаалдаг. Худгийн хажууд шувууны үүр босгосон боловч хэрээ үүрлэчихжээ. Ер нь Сар шувуу манай энд маш цөөхөн болсон.

We build nests round the fenced broomgrasses to attract harriers (birds). Harriers hunt mice and protect the pastures from rodents. We built a nest nearby our wells, but ravens occupied it. Here, harriers are a few.

PhotoVoice BookPhotographer E. B., IV bag, Sumber soum (continued)

Малчид сүүлийн үеийн мэдээллийг авч, техник технологийг ашиглах бүрэн боломжтой болсон. Манайх худгаа мотортой болгож, малаа услах болсон. Энэ нь гар ажиллагаатай худгаас хамаагүй илүү ажлыг хөнгөвчилж, цаг хугацаа хэмнэж байна.

Farmers have access to the latest information and technology. We equipped our hand-well with a motorized pump and use it for watering animals. It is much easier to water animals compared to a hand-operated well and saves time.

Энэ зураг бэлчээр цөлжөөд байгаагийн нэг жишээ нь юм. Мөнхийн хонхор гэдэг газарт бэлчээрийг нанги элс дарж, мал идэх өвсгүй болгож байна. Өмнө нь 2000 оны эхээр бас ингэж элс дарсан. Их үер ус давхивал энэ элс бүрэн зайж магадгүй. Салхиар элс нүүж байгаа юм шиг боловч маш бага хэмжээтэй зөөгдөж байна.

This picture shows one example of desertification. Fine sands bury pastures and leave nothing to graze on….. In 2000, there was such a sand movement. Only flood water can remove these sands fully. Wind carries very little sand away….

Бэлчээрийг элсний нүүдлээс хамгаалж мод тарих гээд бид сумын төв дээр хэдэн мод ургуулж байна. Хөдөө бол нүүсэн хойгуур мал идчих учраас сумын төв дээр ургуулж байгаад нилээн томрохоор нь бэлчээрт аваачиж суулгах юм.

We grow a few trees in the soum centre with an aim of building windbreaks to protect pasture from sand movement. Otherwise, animals can eat these young trees when we move away. We will replant them in the pasture after they get bigger.

PhotoVoice BookPhotographer M.M, I Bag, Bayanjargalan soum

Хур бороо орохгүй байгаагаас малд тэжээллэг зарим ургамлууд ургахгүй, ургасан ч маш бага ургах боллоо.

Due to lack of rain some nutritious pasture grasses don’t grow or grow very little.

Уул уурхай газар шороо ухсанаас тоосжилт босч, бэлчээрийг шороогоор дарахаас гадна нүүдэл суудал хийхэд улирлын бэлчээрийг багасгаж байна. Шороо дарсан ногоо идсэнээр малын дотор гэдэс өөрчлөгдөж байна. Энэ нь мал аж ахуй эрхлэж буй малчдад сөрөг нөлөө үзүүлж байна.

Extensive mining produces a lot of dust which covers pasture grasses and reduces seasonal pasture areas and mobility of pastoral livestock. Grazing on the dust-affected grasses affects the digestive organs of animals. This also negatively affects the livelihoods of pastoralists.

Цаг хүндэрсэн үед цас орсон, салхи шуургатай үед хээлтэй болон ядарсан малаа оруулахаар бэлчээр хашиж, нөөцөлсөн.

The fenced pasture areas are designated for grazing by weak and pregnant animals or when the weather is unfavorable and it is snowing and windy.

Өвөлжөөг жил бүр сэлбэж, дулаалж байх хэрэгтэй. Дулаан байр сав нь өвөл хаврын хүйтэн шуурга, хавсаргыг давахад нөмөр нөөлөг болдог.

Winter shelters need repairing every year and warming. Warm animal houses and shelters assist herders to overcome harsh winters and windy springs.

Хур бороо орохгүй, цаг уур дулаарч байгаагаас цэвдэг хайлж, малын бэлчээр хагарч, эвдэрч байна.

Due to the global warming and absence of rain, permafrost melts and pastureland is cracked and broken.

Дэрс нь малд их сайн чанарын идэш тэжээл болохоос гадна малын хэвтэр болж, салхи шуурганаас хамгаалдаг.

Needle grasses are not only nutritious feed, but also good for animal bedding and protecting animals from winds and storms.

Шороон шуургын тоо нэмэгдэх боллоо. Бороо орох гэж байгаа юм шиг хэсэг үүл гарч бүүдийж байгаад юу ч үгүй шуурч, хөрсийг эргүүлж байна. Хур бороо орохгүй байгаагаас байнга шуурч, цөлжилт явагдаж байна.

The number of days with dust storms is increasing. It gets cloudy like rain is coming, but strong wind starts blowing and turns the soil over. Due to the absence of rain, winds blow continuously and accelerate ongoing desertification.

Partners:

P.O BOX 1088 -20500 ILEPA Offices, Narok,KenyaTel: +254 705 905334 | Email: [email protected] | Website: www.ilepa-kenya.org

University of Leicester School of Geography, Geology and the Environment University Road Leicester, LE1 7RH, UK t: +44 (0)116 252 5381 e: [email protected] w: www.le.ac.uk

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17-10-135-GG


SCHOOL OF GEOGRAPHY, GEOLOGY AND THE ENVIRONMENT




‘Ufugaji Stahimili’: Juhudi za Maendeleo Endelevu Katika Maeneo Kame’

‘Ramatare Nanini oo lparakuo: Entalunoto Entaisere e ramatare Olmabarishioi Sidai too-lpurkeli’

(Global Challenges Research Fund (GCRF) Project no. NE/P01626X/1), 2016-2017)

‘Resilient Pastoralism: Towards Sustainable Futures in Rangelands’ (2016-17)The ‘Resilient Pastoralism’ (RP) project was carried out from 2016-17 in Kenya and Mongolia by teams comprising UK-based and in-country academics, NGOs and, most importantly, local pastoralists. The project was developed in response to the UK Global Challenges Research Fund’s (GRCF) 2016 call for projects on the theme of ‘Building Resilience’. This was a foundation building call, designed to bring people together to explore innovative approaches to resilience, to develop and test new questions and to better understand the policy relevance and uptake of previous work, with a view to shaping ‘resilience building’ strategies in the future.

As part of this work we were keen to explore and better understand local meanings of, challenges to and aspirations for ‘resilience’ amongst participating pastoralist households. In order to do so, we adopted PhotoVoice as part of our suite of methods. PhotoVoice is a participatory, visual tool, developed with the aims of empowering and giving voice to communities (Pearce et al., 2016). Although not without its critics, it is designed not only to promote locally-led identification and representation of key issues, but to facilitate knowledge development and exchange, critically through bridging the gap to policymakers and enabling change. For our Resilient Pastoralism project, volunteer photographers from pastoralist communities in Narok district, Kenya and Sumber and Bayanjargalan regions, Mongolia each spent a week capturing images from their local areas that for them highlighted important aspects of and contributions to ‘resilience’. They were then

invited to discuss these with other community members, to tell the stories behind these images and to select the most important ones – i.e. the ones that for them best encapsulated the environmental, social and practice-based dimensions of ‘resilience’. It is the results of that process that are presented here, without editing and using the pastoralists’ own words, translated into English, Kiswahili and Maa.

This small book is only one of the project’s key outputs: others include the project report, policy briefing and other documents available through the project website (https://www2.le.ac.uk/departments/geography/research/projects/resilient-pastoralism), wherein analysis of all results are presented. However, in our view this PhotoVoice book is a very important output, in that it derives from pastoralists’ own identification, recording and analyses of their resilience challenges and responses. The short commentaries by key in-country policy makers recognise the importance of this approach and of the knowledges produced through it. We also include reflections from our two in-country academic project leads, who had the opportunity to visit each other’s countries as part of the project and to reflect on shared resilience challenges.


‘Ufugaji Stahimili’: Juhudi za Maendeleo Endelevu Katika Mae-neo Kame (2016-2017)Mradi wa Ufugaji Stahimili (Resilient Pastoralism) ulitekelezwa miaka ya 2016 na 2017 nchini Kenya na Mongolia. Mradi huu ulijumuisha kikosi cha wasomi kutoka Uingereza; wasomi, wana-harakati na wafugaji kutoka nchi husika. Mradi huu ulibuniwa kutokana na wito wa UK Global Challenges Research Fund’s (GRFC) uliolenga utafiti wa ‘Kukuza Ustahili’. Wito huu ulikuwa wa kimsingi uliolenga kuwaleta watu wa tabaka mbali kuchanganua mbinu bunifu za kustahimili, kuunda na kupima mitazamo mpya, na kuelewa vyema umuhimu wa sera na matumizi ya tafiti za awali. Haya yote yalilenga kutoa muelekeo kuhusu ‘kukuza ustahimili’ kwenye siku za usoni.

Katika mradi huu tulilenga kuchanganua na kufafanua maana ya ‘kustahimili’, na matarajio ya wafugaji (husika) kuhusu ‘kustahimili’. Baadhi ya mbinu tuliotumia kuafikia malengo haya ilikuwa ‘Sauti ya Picha’(PhotoVoice). Sauti ya Picha ni mbinu husisha inayotumia uwezo wa kutazama na kuipa jamii sauti (Pearce n.k., 2016). Japo imekosolewa, mbinu ya Sauti ya Picha ina uwezo wa kutambua na kuakilisha mambo ya kimsingi. Kadhalika mbinu hii huwezesha ukuzaji na ubadilishanaji wa ujuzi, na kuziba pengo kati ya jamii na watekelezaji wa sera. Katika mradi huu wa ‘Ufugaji Stahimili’, wapiga picha wa kujitolea kutoka kwa jamii za wafugaji katika maeneo ya Narok, Kenya na Sumber na Bayanjargalan, Mongolia, walihusishwa. Wapiga picha hawa walipewa kamera na kwa wiki moja, walipiga picha maeneo ambao yana umuhimu na huchangia kustahimili. Baadaye walialikwa kujadili na wenzao katika jamii kuhusu umuhimu wa picha walizopiga. Wapiga picha waliulizwa kuchagua na kuelezea umuhimu wa picha walizopiga. Maelezo ya kila picha ilitolewa na mchango wake kwa kustahimili; jinsi inanyo jitokeza katika mazingiza,

jamii na majukumu ya kila siku. Hapa ni matokeo ya utaratibu huu ambapo maoni ya wafugaji yanatolewa bila ya kuhaririwa.

Kitabu hiki kidogo ni baadhi tu ya mchango wa mradi; nyingine ni ripoti kuu ya mradi, taarifa fupi za sera, na hati nyingine za mradi ambazo zinapatikana kwenye mtandao, https://www2.le.ac.uk/departments/geography/research/projects/resilient-pastoralism. Kwa maoni yetu, kitabu hiki cha Sauti ya Picha ndio mchango mkuu kutokana na mradi huu. Hii ni kwa sababu kinatokana na juhudi za wafugaji wenyewe kuweza kutambua, kunakili na kuchanganua changamoto na mbinu za kukabiliana na stahimili. Watekelezaji wa sera kutoka nchi husika wamesisitiza umuhimu wa mbinu hii ya Sauti ya Picha kama ilivyojitokeza katika taarifa fupi zilizochapishwa hapa. Kadhalika, tumejumuisha tafakari za wasomi wawili (2) walio-ongoza timu za nchi husika. Wasomi hawa walipata nafasi ya kusafiri nchi husika kama sehemu ya mradi, na kutafakari changamoto za kustahimili zinazopatikana nchi zote mbili.

Maandishi ya Caroline Upton, Chuo Kikuu cha Leicester, Uingereza, Desemba 2017

Tafsiri ya Charles W. Recha, Chuo Kikuu Char Egerton, Kenya

Ramatare Nanini oo lparakuo: Entalunoto Entaisere e ramatare Olmabarishioi Sidai too-lpurkeliOre ena Mradi “e Ramatare nanini oo lparakuo” netaasaki terishata O-lari loo nkalifuni are o-tomon o-ile o-lari loo nkalifuni are o-tomon o-naapishana to losho le Kenya o to losho le Mongolia ereerio oltim loo laisumak le-nkop oo Nkirisa o liatua nena kulie kwapi are, o-lturrurri leme le Sirkali neisulaki tenebo see olelo Parakauo otii nkaulele.

Enkipototo apa ena olkitamanyunoto, natetemuaki aayau iltung’anak tenebo pee eibirribirr nkoitoii e ramatare nanini, nerretenu neineneng nkilikuanat ng’ejuko neidimieki metujuru te-nguton tipat oo-lkerreti le ramtare e-sirkali o kulie ake duaat, pee eidimieki meitamanyu entaisere e-ramatare nanini.

Ore erishata nabo ena kiaas, naa pee eibirribirri nejurruni te-nguton nduaat oo nkaulele, ilkobi o-ng’uarat naaipirta ramatare nanini tiatua lelo mareita loo-lparakuo ooikilikuanishoreki tena mradi. Ore naa pee kitumoki aitabai ena, nikigelu “Oltoilo loo mpishiai” anaa orrekie obo le-nena oitoi enkitamaayare. Ore Oltoilo loo mpishiai, naa orrekie le nkitamaayare oibala te nkongu oo too nkiaasin o terretenuaki pee eisho engolon o ltoilo olorere oitamaai te njurore enkisuma naje (anaa enatuutua Olaisumani oji Pearce tenebo o kulikae aisumak, tiaatua o lari loo nkalifuni are o tomon o-ile). Ore hoo duoo neeta sii ninye ele rrekie le nkitamaayare iltung’anak oota naamen, eterretenuaki pee errep neilepunyie erishata naishori iltung’anak loo nkaulele metegelemu nelimu mbaa enye etipat, neidimie sii enchetunoto oe ng’arata e ng’eno, neeku olkedet obaikinyieki lelo ashetak loo-lkeerreti le ramatare e sirkali pee eidimieki nkibelekenyat.

Ore tiaatua ena mradi ang e Ramatare na-nini, naa iltung’anak ooitaituo ate aoshok loo mpishiai tiatua Enkare Narok, te Kenya o tenebo o olooing’uaa Sumber oe enkutoto e Bayanjargalan te-nkop e Mongolia, meetae oleitu eya nkolongi naapishana e-oshito mpishiai too nkaulele enye naaitodolu too

ndamuto enye mbaa e tipat naata enabaikinore ramatare nanini.

Neitokini sii aaitoomon lelo Aoshok loo mpishiai meeimaki nena pishiai tenebo o kulie tung’anak lo losho lenye, pee einosu nkaatin naata enabaikinore nena pishiai, negelu sii nena pishiai naaisul; aa nchere, nena naaimatang’aa te nguton olmanyara, o-lkuaak o rrekie le nkishon nanini. Nena baa naatonikinoteki tele rrekie le nkitamaayare einosuni tene, metii kulie kibelekenyat eeimu irorei/iltoloishi loo-lparakuo maate

Ore ena kiti buku, naa nabo ake oo mbaa e tipat naatisiraki naaimutua ena mradi: ore kulie naa empalai oo lomon le mradi te lulung’ata, empalai naipirta Ilkeerreti le ramatare e sirkali, o kulie pala, naatumoyu tene:

https://www2.le.ac.uk/departments/geography/research/projects/resilient-pastoralism.

Ore te nena pooki, ore te yiook ena buku Oo-ltoloishi loo mpishiai naa entoki etipat aisul naaimua ena mradi, amu ore ntona enyenak naa Ilparakuo oopeny oo-gelu, nesirr, neiguanare ilkobi le ramatare nanini neutu sii iwaleta. Ore nena duaat naatisira lelo ashetak loo-lkeerreti le ramatare e sirlali le nena kwapi naataasieki ena kitamaayare, neterrepa ele rrekie le nkitamaayare oe ng’eno naaimua ele rrekie. Kinyaakita sii aapik nduaat e lelo Aisumak arikok lena mradi, oo noto apa erishata naparanie nena kwapi pokira neibirri-birr enabaikino ilkobi le ramatare nanini too nkwapi pokira.


ForewordRegional Pastoral Livelihoods Resilience Project (RPLRP) is one of the IGAD member’s states initiatives to end drought emergencies in the Horn of Africa. It is being implemented through four guiding components (Natural Resources Management, Market Access and Trade, Livelihoods Support and Pastoral Risk Management) in Kenya, Ethiopia and Uganda. The overall project objective is to enhance livelihood resilience of pastoral and agro-pastoral communities in drought prone areas in the IGAD region and enhance the capacity of countries to respond to an eligible emergency.In Kenya the project is active in 14 ASALs counties (Turkana, Garissa,Isiolo, Mandera, Marsabit, Samburu, Wajir, West

Pokot, Tana River, Baringo, Narok, Kajiado, Laikipia and Lamu). The project aims to assist project targeted communities to build resilience against effects of extreme weather by facilitating investments development and capacity building opportunities that will protect their livelihoods and thereby improving their living standards.

Regional Pastoral Livelihoods Resilience Project, Kenya (RPLRP), implementation team recognizes that, success is founded on partnership and we are really excited to collaborate with the project team implementing the Resilient Pastoralism: Towards Sustainable Futures in Rangelands initiative in Mongolia and Kenya, funded by the Global Challenges Research Fundon building pastoral resilience in the rangelands.

RPLRP has appreciated its participation in forums organized by Resilient Pastoralism: Towards Sustainable Futures in Rangelands to identify new insights into and understandings of pastoral resilience and how it may best be supported in the future. We are proud to share valuable lessons on pastoral resilience building interventions that RPLRP has put in place in the arid and semi-arid lands (ASALs) of Kenya.

We recognize the efforts of the Resilient Pastoralism: Towards Sustainable Futures in Rangelands it has made in documenting the experience of pastoralists in livestock development, pasture protection and rational use, feed production, and improvement of water points through the photo-voice tool and also the strides it has made to assess and inform rangeland conditions through the modern remote sensing technology. Ultimately, all our work is directed towards building resilience for ASAL communities and helping them to protect their livelihoods. We are driving for the development of better opportunities in the ASALs environment. All of this requires increased and renewed commitments toa strong collaboration, thus we would like to express our willingness to cooperate with you in the next phase of the project, on behalf of the RPLRP – Kenya.

Pancras Tumna Ngati, Project Knowledge Management and Communication Officer, Regional Pastoral Livelihoods Resilience Project-Kenya

UtanguliziMradi wa Kieneo wa Shirika la Ufugaji Stahimili (RPLRP) ni mojawapo ya miradi ya mataifa wanachama wa IGAD kumaliza athari za kiangazi kwenye kanda ya pembe ya Africa. Inatekelezwa kupitia vipengee inne (Uhifadhi wa Maliasili, Upataji Soko na Biashara, Utunzaji wa Njia za Mapato na kumudu Dharura za Wafugaji) nchini Kenya, ethiopia na Uganda. Lengo kuu la mradi huu ni kuimarisha ustahilimilivu wa maisha ya jamii za wafugaji na wakulima–wafugaji kwenye sehemu ambazo hukumbwa na kiangazi kwenye eneo la IGAD na kuimarisha uwezo wa nchi hizi kukabiliana na hali za dharura. Nchini Kenya, mradi huu unaendelea kwenye kaunti kumi na nne zenye ukame (Turkana, Garissa, Isiolo, Mandera, Marsabit, Samburu, Wajir, Pokot Magharibi, Tana River, Baringo, Narok, Kajiado, Laikipia na Lamu). Mradi huu unadhamiria kusaidia jamii zilizolengwa kukuza ustahimilivu dhidi ya athari mbaya za hali ya anga kwa kuwawezesha kuwekeza kwa miradi ya maendeleo na kukuza ambazo zitalinda maisha yao na hivyo kuinua hali zao za maisha.

Timu ya utekelezaji wa Mradi wa Kieneo wa Ufugaji Stahimili Kenya inatambua kuwa ufanisi unajengeka kwa ushirikiano na tumefurahi kushirikiana na timu inayotekeleza Mradi wa Ufugaji Stahimili: Juhudi za Maendeleo Endelevu katika maeneo kame nchini Mongolia na Kenya inayodhaminiwa na shirika la “Global Challenges Research Fund” linalokuza Ufugaji Stahimili kwenye maeneo kame.

Mradi wa Kieneo wa Shirika la Ufugaji Stahimili (RPLRP) inashukuru kushiriki kwake kwenye hafla zilizoandaliwa na Ufugaji Stahimili: Juhudi za Maendeleo Endelevu katika maeneo kame katika kubaini mambo mapya na ufahamu wa ufugaji stahimili na jinsi bora ya kuisadia kwa wakati ujao. Tumefurahia kushiriki mafunzo yenye thamani kuhusu ufugaji stahimili na kujenga suluhu ambazo RPLRP imeandaa kwenye maeneo kame na nusu kame nchini Kenya.

Tunatambua juhudi za Ufugaji Stahimilivu: Juhudi za Maendeleo Endelevu katika maeneo kame katika kuratibu wanayopitia wafugaji katika maendeleo ya mifugo, utunzaji malisho na matumizi yafaayo, uzalishaji wa lishe na kuboresha visima vya maji kupitia mbinu ya sauti ya picha na hatua ilizopiga kutathmini na kufahamisha kuhusu hali katika maeneo kame kupitia mitambo wa kisasa wa technologia ya “remote sensing”. Kwa ujumla, kazi yetu yote inaelekezwa katika kukuza ustahimilivu kwa jamii za maeneo kame na kuwasaidia kulinda mifugo yao. Tunajitahidi kuendeleza nafasi bora na mapato kwenye maeneo kame. Haya yote yatahitaji kujitolea mhanga kukuza ushirikiano thabiti, hivyo basi tungependa kuwaeleza kuhusu kujitolea kwetu kushirikiana nanyi katika sehemu inayofuata ya mradi huu, kwa niaba ya Mradi wa Kieneo wa Shirika la Ufugaji Stahimili – Kenya.

Maandishi ya Pancras Tumna Ngati - Mradi wa Kieneo wa Shirika la Ufugaji Stahimili (RPLRP) Tafsiri ya Maurice Omondi - Chuo Kikuu Cha Eldoret, Kenya

‘Resilient Pastoralism’ Exchanges: Visits to Mongolia (2017)Professor Bockline Omedo Bebe, Research and Extension Division, Egerton University, Kenya

This project enabled me to visit Mongolia, a country I had never thought of ever visiting and had the impression that it would be terribly cold for me. My visit in April 2017 brought me face to face with the pastoral Mongolian herders. I found them very friendly and welcoming to visitors. Welcoming involves elaborate pleasantries and sharing of a drink of Vodka together then followed with tea full of milk. They have a positive attitude to discussing pastoralism. I learned that Mongolians have attachment to livestock including those living

in the cities and pastoralism to them is not just a culture, but can be an attractive business venture. They talk about investments in livestock being more rewarding that savings in the bank or real estate. While living in the cities, they hire herders to look after their livestock. Herder families rent houses in the urban centers for their school going children.

Both Mongolian and Maasai people are pastoral communities living in marginal lands and reliant on livestock assets under frequent

exposure to drought periods. However, there are huge differences I noticed. Compared to Kenyan Maasai pastoralists, the Mongolian herding families own TV sets, are members of cooperative societies and use animal dung fuel energy. I find this a sustainable adaptation to utilizing large ruminant and horse populations. These livestock are grazed on very extensive, flat, open fields with little vegetation. The pasture diversity is limited. The Mongolian people keep much larger herds of which ruminant animals and horses are characteristic features. The government closely monitors household movements and natural resource use.

Land use planning seems active and regularly reviewed. I think this is a more responsive management planning than that practiced in Maasai rangelands. Grazing pastures are zoned and access is to some degree managed by the local authorities. It is good planning of natural resource use that helps to eliminate conflicts between communities over natural resources. I noticed the cooperative movement is stronger among the Mongolian herders than among the Maasai communities. Extension service delivery is better and closer to the herders.

The herders in the areas visited in Mongolia have good access to water boreholes located strategically in the grazing areas. The management of the boreholes is interesting in that they are constructed by the government and a herder accesses water by coming with his own diesel to pump water for his animals. The government stocks hay for the herders, with this planning informed by weather forecasts. The weather forecast is both by scientific and traditional knowledge. The traditional knowledge weather forecasting was reviewed frequently and widely disseminated to herders. Dissemination is in a published handbook, which many herders use.

We visited a family where the man explained to us that he was a retired truck driver from another part of the country. He had just settled in his present location. He did this by asking the local administration to allow him settle. He irrigates vegetables and is slowly building a flock of sheep and goats by collecting new born lambs and kids left behind by more mobile herders. This is an unlikely event among the Maasai people.

From the visit, I made contacts with the Mongolian Academy of Sciences, NGOs and government officials. We are planning to write a joint paper drawing on commonalities and distinctions in pastoralism and resilience between the Maasai and Mongolian herders. We are discussing developing a collaborative project proposal on drought responses and pasture management strategies. These are networks I will go the extra mile to retain. It opens for me an interesting horizon for research into resilience and pastoralism.


‘Ufugaji Stahimilivu’ Mazungumzo: Ziara ya Mongolia (2017)Profesa Bockline Bebe, Idara ya utafiti, Chuo Kikuu Cha Egerton, SLP 536-20115 Kenya.

Mradi huu ulifanya niweze kuzuru Mongolia, nchi ambayo sikuwahi fikiri ningeweza kufika na ambayo nilifikiri ingekuwa baridi sana kwangu.Katika ziara yangu mwezi wa Aprili 2017, nilikutakana ana kwa ana na wafugaji wa Mongolia. Nilipata kwamba ni wenyeji wakarimu sana.Wanakaribisha wageni kwa kuwajulia hali na kuwapa kinywaji cha Vodka, kisha kuwapa chai kilichopikwa na maziwa mingi.Wana mtazamo chanya kwa kuzungumzia swala la ufugaji. Niligundua kwamba wana thamini mifugo, hata wale wanaoishi mijini na kwamba ufugali sio tu jambo la kitamaduni, bali ni jambo

la ujasiriamali.Wanasema kwamba uwekezaji katika mifugo, ina mapato bora kuliko kuweka akiba kwenye benki au kuwekeza kwenye sekta ya ujenzi. Wakati hao wanaishi mijini, wana waajiri wachungaji wa ng’ombe kuchunga mifugo wao. Jamii ya wafugaji wanakodisha nyumba mijini kwa ajili ya watoto wao wanao enda shuleni.

Jamii za Mongolia na Maasai ni jamii za wafugaji wanaoishi katika ardhi isiyo na rutuba na wanategemea kupata faida kutokana na mifugo ambao wanaishi kwenye sehemu inayokumbwa

na ukame. Hata hivyo, niligundua tofauti kubwa baina yao na Kenya. Ukilinganisha na wafugaji Masaai wa Kenya, wale wa Mongolia wanamiliki televisheni na pia ni wanachama katika taasisi za ushirikiano na wanatumia kinyesi cha wanyama kama nishati. Kwa maoni yangu, hili ni jambo nzuri na endelevu la kutumia vyema idadi kubwa ya mifugo na farasi iliopo. Mifugo hawa wanalishwa kwa mashamba makubwa, yasio na milimamilima na ambayo yako wazi na yana mimea michache mno.Kuna fursa mdogo wa kufanya shughuli zingine katika ardhi hii ya ufugaji. Watu wa Mongolia wanaweka mifugo na farasi kwa wingi.

Serikali inafuatilia kwa ukaribu jinsi kaya inavyosonga na jinsi inavyotumia rasilimali za asili. Matumizi ya ardhi inaonekana kupangwa na kutathminiwa mara kwa mara.Nafikiri hili linaonyesha usimamizi bora kuliko vile inavyofanyika katika ardhi ya ufugaji ya waMaasai. Kuna mipaka kwenye maeneo ya kuwalisha mifugo na kuingia huku kunasimamiliwa na viongozi wa serikali za mitaa. Ni usimamizi bora wa rasimali asili ndio huzuia migogoro kuhusu rasilimali asili kati ya jamii. Nilibaini kuwa kuna ushirikiano wa hali ya juu kati ya jamii ya wafugaji wa Mongolia kuliko kati ya jamii ya waMaasai. Wachungaji wa Mongolia pia wanapata huduma kwa urahisi.

Wachungaji katia maeneo niliyozuru, wana uwezo wa kupata maji kwa urahisi kutoka kwenye visima vya maji vilivyochimbwa kwa mpangilio mwafaka katika maeneo ya kulisha mifugo. Cha kuvutia ni kwamba serikali inachimba kisima cha maji kisha kila mfugaji analeta pampu yake ya dizeli kupampu maji kwa matumizi ya mifugo wake. Serikali inaweka nyasi kavu kulingana na ushauri wanayoipata kutoka kwa wataabiri wa hali ya hewa. Utabiri wa hali ya hewa unafanywa kutumia mbinu za sayansi na mbinu za kitamaduni. Ujuzi wa kutabiri hali ya hewa kitamaduni unatathminiwa na serikali mara kwa mara na kisha wafugaji wanaelezewa ujuzi hizo.

Taarifa hizi zinapatikana katika kitabu kinachotumika na wafugaji wengi. Tulitembelea familia moja ambamo mwenye nyumba alitueleza kuwa alikuwa akiendesha lorry sehemu nyingine ya nchi lakini sasa amekwisha staafu. Alikuwa tu amehamia sehemu hio.Na alifanya hivyo kwa kuomba idhini kutoka kwa viongozi wa serikali za mitaa ili kumruhusu kuweka makazi yake mahali hapo. Ananyunyuzia mboga maji, na pia anaweka mifugo ya kondoo na mbuzi kwa kuwakusanya wanakondoo na wanambuzi waliowachwa nyuma wa wafugaji wengine wanaohama sana. Hili ni swala geni katika jamii ya Wamaasai.

Kutokana na ziara yangu, niliweza kuwasiliana na Chuo cha Mongolia cha Sayansi, Mashirika yasiyokuwa ya Serikali na maafisa wa serikali. Tunajaribu kuandika kitabu kifupi cha mambo zinazofanana na zile zinazotofautiana kati ya jamii za wafugaji wa Maasai na wa Mongolia kuhusiana na ufugaji na ustahimilivu. Tunajadili kubuni kwa pamoja mapendekezo za kukabiliana na ukame na pia mikakati ya kusimamia ardhi ya ufugaji. Nitajitahidi kadri ya uwezo wangu, kuendelea kuwasiliana na hawa watu.Inanipa fursa kubwa ya kufanya utafiti kuhusu ustahimilivu na ufugaji.

Profesa Bockline Bebe, Chuo Kikuu Cha Egerton, Desemba 2017

Paran e Ramatare Nanini OO-lparakuo: Embaikinoto olosho Le Mongolia (Olari loo Nkalifuni are o tomon oo-pishana)Professor Bockline Bebe, Research and Extension Division, Egerton University, Box 536-20115 KenyaAaidimie ena mradi mataparana enkop e Mongolia, enkop neitu aikata aidetidetu ajo kaaidim ataparana neisul amu ajo apa eirobi oleng te nanu. Aaidimie ina paran ai o lapa li-ong’uan o lari loo nkalifuni are o-tomon o-naapishana metanang’ata nkomomi ang o-nelelo parakuo le Mongolia. Ataduaa apa ajo olorere oota shorueisho oleng nenyorr ilomon. Ore e nkitoomono oo lomon naa entoki sapuk oleng nang’arie enaisho e Vodka neitusuji

Shai nairrusha te kule oleng. Eeta ndamunot e dupoto naaipirta ramatare oo nkishu/enkisho olparakuoni. Atujurruo ncherre enyorr olorere lo losho le Mongolia nkishu oleng, o metabaiki lelo oo manya Ilkerrengeti/intaonini; neme duaaki olkuaak lenye leramatare oo nkishu, kake enkoitoi e dupoto e biaashare te ninche. Etolimutuo nchere ene dupoto ratamare oo nkishu alang enchumata oo ropiyiani te benki anaa enchetare oo mpulooti. Ore lelo oo

tamanya ilkerengeti neigerr ilchekuti ooirritaki nkishu enye. Elaaki lelo mareita loo-lparakuo nkera enye nkajijik too ntaonini pee etumoki aa-shom sukuul.

Ore olorere le Mongolia ol-Maasai naa iloshon ooishuyie neramatita nkishu nemanya ilpurkeli ooitanyamalita olameyu – olameyu lenkolong o le-ndeem. Kake atoduaa ajo ketii iwuejitin nepaashare ramatare e kulo parakuo. Ore ene duka, naa keeta ilmareita loolparakuo le Mongolia Intiivini, neeta ilkioomani le biaashara neinokie enkima imodiok oo nkishu. Adol ajo enkoitoi etipat ena naasishoreki nkishu o bartan kumok. Eirritae kuna shoki too ndaat enkop nalala, nairrag, neisiasha nemedupa nkaitubulu. Eigeem sii mpukunot oo nkujit natii enkop. Olorere le Mongolia oota iswam kumok nepudaki sii ibartan. Eirrita Sirkali enkop e Mongolia inaidurrarritin oo-lmareita neirrita enaikunakinoi ndaat o kulie ake masaa e nkop.

Keetai olmabarishioi lenaikunakinoi ramatare enkulupuoni neiguanareki too rishat naibala. Adol nanu ajo, olkerreti lolmabarishoi le tipat lemeibala too-lpurkeli lolmaasai. Kekerr, netemu ndaat oo nkishu ilarikok le Kansol tenebo olofisaani le sirkali eina kop e Mongolia. Ele mabarishioi le naikunakinoi imasaa o ndaat oo nkishu oiwuang’ie ilarrabali le-orro oo masaa tiatua olosho. Atoduaa sii ajo keiroshi naboishio oolturrurri le biaashara to lolparakuo le Mongolia alang lelo Maasai. Kenyikita sii ramatare oo lofisaani le sirkali oota enabaikinore ramatare oo nkishu olerere.

Keeta sii ilparakuo le Mongolia nkariak naadanyuno naatipikaki iwuejitin neenare too ndaat oo nkishu. Ore hoo duoo naa sirkali natadanyua nkariak oo nchoki, ilparakuo liopeny nkishu oinyiangu eilata naoshieki enkare pee eok nkishu enye. Ekeshumaki sii Sirkali ilparakuo nkujit esujari enaikununo ilarin. Ore eingoruni irreteni lenaikunakinoi ilarin o lameitin, naa

esujari eng’eno e darasa oe eng’eno ikinet oolparakuo. Einenengi sii neng’arieki ilparakuo too rishat naaje in ng’eno ikinet naipirta enaikuninye ilarin. Esiri ina ng’eno te mbuku naishori ilparakuo pee errerioo.

Kitaparan sii Olmarei otiaaka iyiook olee otii, nchere olarewani apa ninye loo lorin oing’ua ae kutoto eina kop e Mongolia. Enamanyishore ake det teina murua. Ilarikok le Sirkali eina murua e-toomono meishori enepik emanyisho. Olairemoni loo mpuka ebukoki enkare, neiterua sii asot ntare o nkineji esotu ilkuoo le tare o le-kineji ooiturra ilparakuo tenaidurra. Kegol taa eesayu embae naaijo ena to lorere lolmaasai.

Ore atii ena paran, nikitayiolounote Oltung’anak le Mongolian Academy of Science, Ilturrurri leme le Sirkali o lofisaani le Sirkali. Kitumuta nchere e kisirr empalai nabo naiimaki nena baa nangarr o nepashare ramatare olmabarishoi lolparakuo lol-Maasai o le-Mongolia. Kigira sii aaiguanare enikinkunu mradi nikishulakino naaipirta ilosekin oogilunoreki olameyu olmabarishioi le ramatare oo nkujit. Naiboisho ena naa kanyok tukul pee meidak. Etabolo ena paran ae matua nge’juk ejurore naipirta olmabarishioi oolparakuo nanini.


‘Resilient Pastoralism’ Exchanges: Visits to Kenya (2017)Batbuyan Batjav, Center for Nomadic Pastoralism Studies, Mongolia

My visits to Kenya in spring and summer 2017 were full of new experiences, especially meeting the Maasai pastoralists and talking with the chief of the village about the resilience of the community. There were many similarities in the problems that pastoralists in Mongolian and Kenyan are facing, such as climatic uncertainties, drought, access to water, poverty, migration to urban areas, marketing of livestock products, poor road networks and lack of access to social services. At the same time, both pastoralist communities were attempting to adhere to local rules of sustainable use of natural resources, and to protect and preserve their traditional knowledge.

Drought is one extreme climatic event that affects Kenyan pastoralists as well as Mongolian herders. In Kenya, pastoralists had developed a chain of water catchments that help them to manage shortages of water during dry seasons. In my opinion this practice would be good to adopt in Mongolia, along with the use of deep water resources.

The rural communities I visited in Kenya were divided into two main groups, pastoralists and

farmers. However, more land was allocated for farming where the land was irrigated. Pastoralists were mainly concentrated in the less productive lands. As in Mongolia, rotational/ seasonal use of pasture, in other words mobility between pastures, still remains a key strategy to mitigate risk and hazard.

From my visits I observed that the system of natural resource management in Kenya is highly complex. Discussions with one of many NGOs that operated in the areas visited indicated that there are many stakeholders involved in pasture regulation and decision-making, with the line separating their different roles and responsibilities often being quite thin and poorly defined.

Overall, pastoral strategies of herders in Kenya and in Mongolia are similar in that diversity, flexibility and mobility remain rational and crucial strategies for survival in the face of changing climatic and vegetative conditions. Indigenous knowledge and traditional pastoral resource management systems in both countries are usually based on customary rules governing access to and use of resources.

So, there were many similarities between the two pastoralist communities in Mongolia and Kenya. In the future, there is a need to have exchange visits between herders as well as decision-makers to exchange experiences and share knowledge and also to develop joint projects on resilience building.

Batbuyan Batjav, Center for Nomadic Pastoralism Studies, Mongolia, December 2017.

Kenya Map and Case Study Area

PhotoVoice BookPhotographer J.K, Ilkimatti Village

Jina: J.K.; Kijiji: Ilkimati

• Jamii ya wa wamaas-ai huthamini mifugo na kila mara huhaki-kisha yakwamba juhudi kabambe hutekelezwa ili kuimarisha afya bora ya mifugo hao;

• The Maasai community value livestock and will always strive to ensure that necessary effort is put in place to maintain the health of livestock;

• Mobility is one of the best strategies employed during times of drought;

• Herders will travel over long distances in search of pasture and water;

• Large bushes provide alternative forage during times of drought and are therefore revered;

• Pastoralists always strive to protect bushes as they are perceived as alternative lifelines for their livestock;

• Bushes also provides shade for cattlle during times/seasons of high temperatures known to be affecting grazing duration. When temperatures are high, livestock are forced to shelter in between grazing sessions which lengthens the daily grazing duration, a problem pastoralist overcome when grazing in bushy places.

Enkarna: JK; Manyisho: Ilkimatti;

Empisha e Dukuya

• Inetipat nkishu too-lmaasai naa kenyok Ilparakuo aaramatu iswam;

• Ore enaidurra Oolaramatak loo nkishu nasuji ilkisirat noo orrekie obo ogilunoreki Olameyu;

• Eidurr ilaramatak nepuo nkadorr eingoru nkujit oo nkariak;

• Ore iseroi/o-ntimi naa ndaat oo nkishu too rishat olameyu, neeku kerrip and neyanyit oleng;

• Errip oshi ake Ilparakuo ntimi, eyiolo ajo ninye ai oitoi naishuyie nkishu enye;

• Eisho sii ntimi nkishu iwuejitin oloip too rishat napi enkolong, neitoodorr irishat endama naa-daa nkishu. Ore nkatitin naapi enkolong oleng, naa keingoru nkishu iloipi too rishat endama naanare negira-adaa. Neitodorop ierishat endama nadaa nkishu. Ore too rishat naaijo kuna keirrita ilaramatak nkishu tiatua ntimi natii mpalaka.

• Katika nyakati za ukame, wao huhamahama kama mbinu bora ya kuhifadhi mifugo wao

• Wafugaji hutembea na kusafiri masafa marefu kutafuta lishe na maji;

• Vichaka vikubwa kama inavyo-dhihirishwa katika Picha 1 huwa ni lishe mbadala nyakati za ukame na hivyo huthaminiwa;

• Jamii za wafugaji hujitolea kulin-da vichaka kwa sababu vichaka huonekana kama njia mbadala ya kusitiri uhai wa mifugo;

• Vichaka pia huwa na vivuli vina-vyotumiwa na mifugo katika nyakati/misimu ya joto; Wakati kunakuwa na joto jingi, mifugo hulazimika kutulia vivulini na hivyo kufanya mifugo kuhitaji muda mwingi wa kula. Wafugaji hukabili changamoto hii wanap-owalisha mifugo katika vichaka yenye miche na majani.

• The pastoralist values ‘green environments’ and will do everything possible to access such localities;

• In the process of ‘eating stories’ (sharing vital pastoral information), pastoralists will ask for areas that are green or have received rainfall. This is frequent during droughts;

• Experienced pastoralists will also identify such areas that remain green over long periods and contain alternative forage for livestock. One example is shown here. The area is appreciated because it is covered by relatively drought resistant palatable vegetation;

• Livestock can spend a whole day in such locations with minimal movement which is good for their health.


• Wafugaji huthamini mazingira ya kijani kibichi na huweza kufanya lolote kuyafikia maeneo kama hayo;

• Katika wakati wa kupiga gumzo, wafugaji huulizia kuhusu maeneo yenye lishe nzuri

ama ambayo yamepokea mvua. Hili hutendeka hasa nyakati za ukame;

• Wafugaji wenye ujuzi huweza kutambua maeneo ambayo husalia kuwa kijani kibichi kwa muda mrefu na yenye lishe mbadala kwa mifugo. Maeneo kama haya yameonyeshwa kwenye Picha. Maeneo hayo hufurahiwa kwa sababu huwa na majani ambayo hustahimili ukame;

• Mifugo huweza kushinda hapo mchana kutwa bila kutembea sana, jambo amabalo ni nzuri

kwa afya yao.

Empisha e-are:

• E-Kenyorr ilaramatak loo nkishu olmanyara onyori/enkop olari, naa e keas pooki mbae naidim pee embaiki ilo ari;

• Ore te nkinosaroto oo lomon, eikilikuana nelikino ilaramatak loo nkishu inetii ilkisirat, neisulaki too rishat olameyu;

• Eyiolo sii ilaramatak loo nkishu kalamasi inene wuejitin neisiadaki nkijit/arashe. Anaa enautu e picha e are, naata ntonat oo nkeek e naaisudoo erashe;

• Kenyorr nkishu kuna daat, naa kelo neiperipare endama nalulunga.


• Picha inaonyesha eneo lenye mterem-ko katika sehemu za nchini ya milima ya Loita;

• Milima hii hubadi-lisha kiwango cha joto cha mahali pale na kufanya iwe bora kwa kulishia mifugo nyakati za joto;

• This shows an area that is gentle sloping, at the lower sections of Loita Hills;

• The hill modifies the temperatures of the surroundings making it good for grazing during time of high temperatures;

• The gentle slope makes the grazing area easily accessible by relatively weak cattle affected by drought events;

• The neighbouring bush provides forage for livestock during time of drought;

• The area also serves as a resting place in between grazing sessions around 1-2pm when the temperatures are high and pasture for those not resting.

Empisha e-Uni:

• Ore e picha e-Uni naa enkoshoke entim e-naiminie enkiyio;

• Keisiusiu enkoshoke oldoinyio, neeku indaat e tipat oo nkishu too rishat olodalu;

• Kelelek enkedoto enkoshoke ele doinyo too nkishu naa-shali amu mmeshuma oleng

• Ore kuna timi naa ndaat oo nkishu too rishat olameyu;

• Emurua sii ena nairragie nkishu tene eiul enkolong/endama, nedaare nena kishu, nemeirragita.

• Mteremko huo hafifu hufanya maeneo ya kulisha mifugo kuwa rahisi kufikiwa na mifugo wanyonge walioathiriwa na hali za ukame;

• Vichaka vilivyo karibu huwa na lishe kwa mifugo nyakati za ukame;

• Mahali pale huweza kutumiwa na mifugo kupumzika wakati wa malisho, hasa kati ya saa saba na nane adhuhuri, wakati wa jua kali.

• Abundant soil moisture in this area ensures that grass takes a long time to dry out in the area, making it an important location in pastoralists’ lives and seasonal grazing plans;

• The area is always covered with pasture most of the time and regularly visited by pastoralists.


• Unyevunyevu mwingi mchangani katika eneo linalorejelewa na Picha huhakikisha kwamba nyasi huchukua muda mwingi kukauka katika eneo hilo;

• Hii hulifanya eneo hili kuwa muhimu

kwa maisha ya wafugaji na kwa mipango yao ya kulisha mifugo katika misimu tofauti tofauti;

• Eneo hili huwa na nyasi na majani mabichi wakati mwingi na hutembelewa mara kwa

mara na wafugaji.

Empish e-onguan:

• Eitodolu e picha e-onguan enchorro/olobobo laa ole tipat too laramatak loo nkishu amu mmesioki aatayu nkuji tene – naa data oo nkishu terishata olameyu;

• Esesh etii nkujit ene, nesesh eparan ilparakuo.

PhotoVoice BookPhotographer M.K, Ilkimatti Village

Jina: MK; Kijiji: Ilkimatti

• Inaonyesha sehemu ambayo hupendwa na wachungaji wa kondoo na mbuzi;

• Sehemu hii ina nyasi na malisho ambayo hutumiwa na kondoo na mbuzi kwa wakati mmoja;• This shows an area preferred by

sheep and goat herders;

• It contains grass and palatable forage/thicket that serves both the sheep and goats at the same time;

• It is mostly accessed after the livestock watering sessions around 3pm;

• It lies between the water points and approximately 1 km enroute to homestead, making it an ideal grazing spot for herders heading back to the village.

Enkarna: MK; Manyisho: Ilkimatti

Empisha e-imiet

• Eitodolu e mpisha e-imiet ndaata naanyorr ilchekuti loo ntare;

• Ketii nkujit o mbenek naanyorr ntare oo nkineji;

• Ndaat oo nkerrai teneidip aatookishu, etushukote iloipi;

• Etii ena murua erishata e nkongu enkare/eneok ntokitin oe manyisho, neeku ewueji sidai nedaare ntare erinyo apuo ang.

• Mara nyingi hutumiwa baada ya mifugo kunywa maji nyakati za saa tisa alasiri;

• Eneo hili liko katikati ya visima takriban kilomita moja kuelekea bomani na hivyo kuifanya eneo bora la malisho kwa wachungaji warudipo kijijini.

• The area contains a special type of grass preferred by goats and sheep;

• In spite of surrounding maize fields, the area is extensive, restricted for cattle and provides a vast grazing area for goats and sheep. The fallow sections between the maize fields are normally covered with grass throughout the year except during times of extreme drought;

• The grazing zones is sandwiched between crop fields and hence provides easy control of movement of goats and sheep;

• It serves as the 1st stop grazing zone during a grazing session.


• Sehemu hii ina nyasi maalum ambayo hupendwa na mbuzi na kondoo;

• Licha ya kuwa karibu na mashamba ya mahindi, sehemu hii ni pana na hutengwa kw malisho ya mbuzi na kondoo. Sehemu hii isiyolimwa katikatika

mwa mashamba haya huwa imefifunikwa na nyasi mwaka mzima isipokuwa nyakati za kiangazi kikuu;

• Maeneo haya ya malisho yamebanwa katikati mwa mashamba ya mimea na hivyo hurahisisha uelekezaji wa mbuzi na kondoo.

•

Empisha e-ile:

• Ewueji ene naata ndaat sidan oo ntare o nkineji;

• Ore hoo duoo nemanita imukuntani ene, elala, netekeraki pee mejing nkishu;

• Erishata oo mukuntani etii kuna daat oo nkishu, neeku keibooroyu ntare;

• kuna murua engas ntare aa-daare te-neoshi;

• Esesh etii ena murua nkujit meteleku too rishat olameyu, tenkaraki nemanita imukuntani.


• Kuweko kwa nyua/kizuizi huelekeza mbuzi na kondoo kufuata njia/mkondo fulani;

• Mbuzi na kondoo huzuiliwa katika kijisehemu fulani ili kurahisisha kuwachunga;

• Presence of fence/barrier controls the movement of goats and sheep towards a defined direction;

• Goats and sheep are restricted in a specific zone making it easy to monitor loss and trespass;

• The area is also free from predators and therefore guarantees safety;

• The area contains a variety of trees/shrubs and grass that support goats and sheep respectively.

Empisha e-naapihana:

• Ketii olpaashie ene oboin/oo-aaraki ntare meingura enchoto naje;

• Ore amu keibookini ntare emurte nabo, kelelek enkirritata oe enkikenata oo ntare;

• Eisidai sii ena murua tendaata oo ntare amu metii bata/ilowuarak;

• E ketii sii ena murua mpukunot napaasha oo lkeek o nkujit naanya ntare.

• Kijisehemu hicho hakina wanyama mwitu na hivyo huhakikisha usalama wao;

• Sehemu hiyo huwa na aina tofauti za miti na nyasi ambazo hutumiwa na mbuzi na kondoo mtawaliwa.

• This shows an open resting area for goats;

• The pastoralists value open spaces neighbouring grazing fields;

• Pastoralists use the resting moments to monitor the number of goats and sheep so that none is left behind following movement to different grazing ground;

• The resting period last for about 5-20 minutes and takes place around 2 pm when the temperatures are high.


• Inaonyesha sehemu wazi ya mbuzi kupumzika;

• Wafugaji huthamini mahali wazi inayokaribiana na viwanja vya kulisha mifugo;

• Wafugaji hawa hutumia wakati wa mapumziko

kuhesabu idadi ya mbuzi na kondoo; kuhakikisha kwamba hakuna anayeachwa nyuma wakihamia sehemu tofauti ya malisho;

• Wakati wa mapumziko huchukua dakika 5-20 na hufanyika saa nane adhuhuri wakati kuna jua kali.

Empisha e-isiet:

• Eitodolu e mpisha e-isiet olkiu oirragi nkineji;

• inetipat imurua naaisiasha/ewuas naaijo ena too lparakuo;

• ore kuna wuasin naa inetipat tenkikena oo ntare teneipangu tosero eton eitu ejing likae;

• Enkiti rishata (nusu esaa) ake eirag ntare damae, nesesh aa tenei-ul enkolong.

PhotoVoice BookPhotographer T.P, Oloshoron Village

Jina: TP; Kijiji: Oloshoron

• Ingawa wafugaji hutafuta hifadhi kwenye milima katika nyakati za ukame, kuna nyakati; hasa za kiangazi kirefu ambapo nyasi huisha na mifugo hulazimika kula • Though pastoralists seek

refuge on the hills during times of drought, there are times, especially when droughts are prolonged, that the grass gets depleted and the livestock are forced to feed on the leaves of trees – these offer alternative foliage;

• The period taken at any spot in the hills is influenced by the intensity and duration of drought events and the number of livestock allowed to graze in a defined location.

Enkarna: TP; Emanyisho: Oloshoron

E-Mpisha e Naaudo

• Ore hoo duoo naa ndaat oo nkishu etipat irashat oo-ldoinyo te rishata olameyu, kelo neruoyo olameyu oleng ometudungokini nkishu mbenek;

• Ore erishata oo-ldoinyio naadung’okinyieki nkishu mbenek, enkirowuaj oe nkadori olameyu tenebo oe nkereta oo ndaat nkishu einenengi;

• Eutu ena duaata nchere eyiolo ilparakuo enaba nkishu naaidim aatadaare emurua naje.

majani ya miti ambayo ni lishe mbadala;

• Muda ambao wafugaji hutumia katika eneo moja kwenye milima hutegemea urefu wa vipindi vya kiangazi na idadi ya mifugo ambayo hurusiwa kulishwa katika eneo maalum.

• Hii ni ishara kwamba wafugaji hujali kiwango cha ardhi fulani ya mifugo – wao hujadili na kukubaliana namna ya kusambaza mifugo yao kwenye mlima.

• This shows part of River Elangata Entim;

• It contains water throughout all seasons and therefore serves as a major watering spot;

• It has relatively cold water so is good for watering livestock during high temperatures;

• Its proximity to the grazing location plays a significant role during times of drought as long distance movement affects the health of livestock. More so weak animals may not be able to withstand travelling long distance in search of water.


• Picha inaonyesha sehemu ya mto Elangata Entim;

• Mto huu huwa na maji misimu yote na hivyo hutumika kama kisima kikuu ambamo mifugo hunywa maji;

• Ina maji baridi ambayo ni mazuri

kwa kunywesha mifugo wakati wa joto jingi;

• Eneo hili liko karibu na malisho ya mifugo na hivyo kuwa na umuhimu mno nyakati za ukame kwani masafa marefu huathiri afya ya mifugo. Mifugo wanyonge huenda wasiweze kustahimili kwenda mwendo mrefu kutafuta maji.

Empisha e-tomon:

• Eutu e mpisha e tomon olkeju le langata entim;

• Eneokishore nkishu ene tiari o ti-ameyu, amu kelepo too rishat pooki;

• ekeirobi enkare ele keju neeku kenyorr nkishu enkata nairowua enkop;

• Eisidai sii amu ketaaniki ele keju ndaat oo nkishu, neeku meruko nkishu oleng. Tenaa kelakua olkeju, anaata mebaya nkishu naashali.


Jina: TP; Kijiji: Oloshoron

• Sehemu hii ni ya misitu yenye miche ambayo husaidia mifugo nyakati za kiangazi;

• Ijapokuwa haionekani kwenye picha, mchungaji huyu aliashiria • This is a forested area with

undergrowth that supports livestock during drought;

• Though not captured on the photograph, the area is relatively close to a water point;

• Livestock feed on leaves of trees when the isolated patches of pasture/undergrowth is depleted during prolonged dry season.

Empishi e tomon o-obo

• Entim ena naata olekop oret nkishu terishata olameyu;

• Etuutua sii ilo shekut enkongu enkare natii embata ena tim;

• E-kenya nkishu mbenek oolkeek teneiting nkijit too rishat olameyu.

kwamba eneo hilo liko karibu na chemichemi ya maji;

• Mifugo hula majani ya miti wakati ambapo nyasi na malisho mengine hunyauka wakati wa kiangazi kirefu.

• The area is known for receiving relatively high rainfall;

• Always dominated with abundant pasture during the rainy season;

• It is well drained and ideal for grazing during both the wet and dry seasons;

• The area contains a special type of pasture that is good for livestock health and satisfies with a shorter grazing duration.

PhotoVoice BookPhotographer M.T, Oltulelei Village

Jina: MT; Kijiji: Oltulelei

• Sehemu hii hujulikana kwa kupokea mvua nyingi;

• Sehemu hii huwa na nyasi nyingi wakati wa msimu wa mvua;

• Ni pahali ambapo maji hayakwami na ni pazuri kulishia mifugo misimu ya mvua na ukame;

• Mfugaji huyu aliashiria kuwa eneo hilo lina aina ya nyasi maalum ambayo ni nzuri kwa afya ya mifugo na hushibisha haraka.

Enkarna: MT; Emanyisho: Oltulelei

Empisha e tomon o-aare

• Keyiolokini ena murua enchan sapuk;

• Kelengu oshi oleng terishata olari;

• keruko inkariak tena murua neeku ndaat oo nkishu too rishat pooki olari;

• Etuutua sii ilo shekut ajo ketii ena murua nkujit etipat oleng naaraposh nkishu terishat dorrop.

PhotoVoice BookPhotographer: MT; Oltulelei Village

• Sehemu hii ya ardhi huwa kwenye mwinuko na huwa na kiwango cha chini cha nyuzi za joto kutokana na athari za mabadiliko za kimazingira;

• Hii huwezesha • The land is raised and therefore

experiences cool temperatures;

• This enables the cattle to graze without resting periods during the grazing sessions from shelter from high temperatures;

• This provides an opportunity for fast feeding;

• High temperatures force cattle to rest/shade during the grazing sessions and therefore it takes a long time for them to get satisfied;

• The place is also gentle sloping and therefore can easily be accessed by weak animals during time of drought.

Empisha e tomon ookuni:

• Oloikarere ele, neeku keisiusiu;

• Kedaa nkishu te wueji neeijo ene terishata naado eitu eitigil enkolong ndaat;

• Kedungoki oltintilua nkishu ndaat, neeku keya nkishu erishata naado pee eraposho;

• Mmeshuma sii ele kiu oleng, neeku kebaya nkishu nashal te rishata olameyu.

mifugo kula bila kupumzikapumzika wakati wa malisho;

• Hii hutoa nafasi ya kula haraka;

• Kipimo cha juu cha nyuzi za joto hulazimu mifugo kupumzika kwenye vivuli wakati wa malisho na hivyo huchukua muda mwingi kabla ya kushiba;

• Mahali hapa ni penye mteremko hafifu na hivyo huweza kufikiwa kwa urahisi hata na mifugo dhaifu nyakati za kiangazi.

•

• The photo shows a cow that calved along the way to the grazing land;

• It shows that pastoralists must always be equipped with calving skills and should be aware that it is always hard to estimate the exact day that a cow may calve;

• Emergency preparation is important during times of drought when cattle travel long distances in search of water and pasture;

• If it happens, then it is the duty of the herder to carry the calf.

PhotoVoice BookPhotographer M.K, Olodukulupuoni Village

Jina: MK; Kijiji: Oludukulpuoni

• Picha hii inaonyesha ngombe aliyezalia njiani akielekea kwenye uwanja wa malisho;

• Hii ni ishara ya kuwa wafugaji hawa sharti wawe na ujuzi wa kuzalisha ngombe

na wafahamu kuwa ni vigumu kubainisha wakati ambapo ngombe atajifungua;

• Ngombe akijifugua, ni jukumu la mchungaji kumbeba ndama.

Enkarna: MK; Manyisho: Olodukulupuoni

Empisha E Tomon O-Ile

• Eitodolu ena pisha enkiteng natoishie epuoito nkishu ndaat;

• Eutu ena nchere kenare neeta Olparakuoni pookin eng’eno naretie nkishu teneisho amu metii oltunga’ni oyiolo enkolong naiki enkiteng naraposho;

• Enare ake neteretenate ilparakuo/ilchekuti too rishat olameyu neisulaki too rishat enaidurra esujitai ilkisirat - nkujit oo nkariak;

• Teneisho nkishu tenkata enaidurra na olchekut onap olashe.

• The area is covered with trees and is crucial for supporting goats during times of drought;

• We cut the branches to feed sheep/goats during drought;

• The patches of grass support sheep.


Jina: MK; Kijiji: Oludukulpuoni

• Sehemu hii imefunikwa na miti mingi na ni muhimu kwa kusitiri mbuzi wakati wa kiangazi;

• Wafugaji/wachungaji hukata matawi kuwalisha kondoo/mbuzi wakati wa kiangazi;

• Vijisehemu vyenye nyasi husaidia kondoo.

Empisha e tomon o-pishana:

• Enetipat kuna daat neisulaki terishata olameyu too nkineji tenkaraki ketii ilkeek/mbenek;

• E-kedungoki ilchekuti ntare mbenek terishata olemayu;

• Nedupore ninche ntare/nkerra nkujit natii imurua too rishat e kulo keek.

• The photo shows maize stalks that are useful at times of drought;

• This shows the importance of agro-pastoral activities for ‘resilience’;

• Different approaches should be put in place to help preserve plants residues.


• Picha hii inaonyesha mashina ya mahindi ambayo ni muhimu nyakati za kiangazi na; inaashiria umuhimu wa shughuli za kilimo-ufugaji katika kutatua uendelevu wa ufugaji;

• Mbinu mbalimbali zinafaa kuzingatiwa ili kuhifadhi masalio ya mimea.

Empisha e tomon o-isiet

• Eitodolu ena pisha nkishu enyaita ilmapepeeni, neisulaki too rishat olameyu;

• Eutu ena dupoto natum ilparakuo telelo kulikae parakuo oo-ata mukuntani;

• Eiririkino naa nepiki irreteni oo-shumieki ilmapepeeni pee dupore nchoki too rishat olemayu.

PhotoVoice BookPhotographer T.K, Illoshoron Village

Jina: TK; Kijiji: Illoshoron

• Vyanzo vya maji vya kudumu kwa mifugo;

• Bwawa la maji liloko ndani ya msitu lilitengenezwa na jamii ya kijiji cha Iloshoron kupitia usaidizi wa serikali ya kaunti;

• A permanent water source for livestock;

• The water reservoir located within the forest was constructed by Illoshoron village/community with support from county government;

• Its proximity to the grazing ground places gives it great significance as herders are able to use the water source in between the grazing sessions.

Enkarna: TK; Manyisho: Illoshoron

Empisha e tomom o-naaudo

• Enkongu enkare nalepo naok nchoki;

• Enchorro natesheta olorere le murua oo loshoron enoto e reteto naing’uaa sirkali e Kaunti;

• Enetipat ena ong’u enkare amu enyikita ndaat oo nkishu, neeku elelek eok nkishu terishata oo ndaat.• Ukaribu wake na sehemu za

malisho huifanya kuwa na umuhimu mkubwa kwa sababu wachungaji huweza kutumia maji hayo wakiendelea na uchungaji.

• Resting spot for livestock for approximately 30 minutes between feeding times;

• It also provides opportunity to livestock not interested in resting to continue grazing;

• Quiet place with minimal disturbance;

• Plain – Provides a general overview of all livestock – it is easy to spot the whole herd at a glance;

• Spot predators and livestock easily.


Jina: KB; Kijiji: Oltulelei

• Mahali pa kupumzikia mwa mifugo kwa takribani dakika 30 wakati wa malisho;

• Hutoa nafasi kwa mifugo wasiotaka kupumzika kuendelea kula;

• Mahali tulivu bila usumbufu mwingi;

• Tambarare – hutoa fursa kutazama mifugo wote kwa urahisi;

• Ni rahisi kuwaona wanyama mwitu na mifugo kwa urahisi.

Enkarna: KB; Manyisho: Oltulelei

Empisha e tikitam

• Emurua nairragie nkishu te negil ndaat dama;

• mmetii toki naitarru nkishu te murua naaijo ena;

• Eitelelek sii ena wuas enkikena oo nkishu te rishata dorrop;

• Elelek sii enduaroto oo nkishu marmali olowuaraka tenelo netii.

Partners:

P.O BOX 1088 -20500 ILEPA Offices, Narok,KenyaTel: +254 705 905334 | Email: [email protected] | Website: www.ilepa-kenya.org

University of Leicester School of Geography, Geology and the Environment University Road Leicester, LE1 7RH, UK t: +44 (0)116 252 5381 e: [email protected] w: www.le.ac.uk

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representing ‘resilience’: stories and images from kenya

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