Pastoralism – Livestock Futures

7. October 202310. October 2023

For ‘Livestock Transformation’ we need to transform Animal Science…and move away from ‘efficiency’ as sole guiding principle

FAO Director-General QU Dongyu. ©FAO/Giuseppe Carotenuto

The International Livestock Transformation Conference that took place at FAO Headquarters in Rome from 25-27^th September provided plenty of fodder for thought. While it remained hazy which direction the transformation should take – except effecting better production, better nutrition, better environment and better lives – there were many good presentations and one could sense unease with the current thrust of livestock development, especially with respect to antimicrobial resistance and with animal welfare. There was a great presentation by Robyn Alders about the importance of smallholders and how to enhance their access to services and markets. It was also satisfying to see the prominence that was given to pastoralism. Hindou Oumaru Ibrahim of the Association of Indigenous Women and People of Tchad talked about the significance and practical applications of their traditional knowledge, while Mounir Louhaichi of ICARDA emphasized their role in sustainable land managment and that ‘it is not the cow, but the how’ that determines the environmental impact of livestock.

Hindou Oumarou Ibrahim, Copyright FAO/Cristiano Minichiello

Then there was a noteworthy paper by IFAD’s Anne Mottet about ‘circularity’ with which I could not agree more. In her conclusions, she recommended better spatial distribution of livestock and even ‘leading animals to the resource’ which is basically an endorsement of pastoral systems that embrace both dispersal and mobility.

Circularity! This means reintegrating livestock with crop production to mimic as much as possible natural eco-systems in which herbivores cycle much of the nutrients they uptake from plants back into the soil. In practice, this entails sustaining animals on natural pastures or feeding them with crop by-products, rather than on especially grown feed requiring fossil fuels and chemical fertilizer. In such systems manure once again turns into a very valuable asset rather than the toxic burden it has become in concentrated animals feeding operations.

We must adopt circularity as one of the guiding principles for the design of sustainable livestock systems! It needs to replace the mantra of ‘efficiency’ which merely focuses on product output versus feed input, and ignores the fact that nutrients must be recycled by all means in order to avoid their depletion in the feed producing parts of the world and their toxic accummulation in the feed receiving countries. Arguably, the blinkered focus on efficiency is at the root of the current crisis of Dutch farming. While the Netherlands may have developed (one of) the most ‘efficient’ dairy farm systems in the world, this has also led to the unacceptable levels of nitrogen pollution in soil and water that have caused the current political crisis. They are a result of importing most feed from afar, as the Dutch Minister for Nature and Nitrogen Policy, Christianne van der Wal-Zeggelink pointed out.

In this context of transforming the livestock sector, a statement by 17 Civil Society organizations at the occasion of the upcoming International Year of Camelids 2024 is noteworthy. Besides calling for ‘Investing in decentralized infrastructure, such as networks of mini-diaries and local processing facilities¹ to link camelid herders in remote areas to value chains, while also respecting and supporting our traditional ways of processing,for an alternative vision for the future of livestock, it also advocates for ‘Carving out an alternative, cruelty-free development trajectory for camelid herding that conforms to the worldview of traditional camelid communities and avoids industrialization‘.

There was of also an official side-event on the International Year of Camelids 2024 that was chaired by the governments of Bolivia and Saudi-Arabia and in whichits visual identity was revealed. It had presentations by Mongolia, IFAD, and two genomics experts. Although the IFAD presentation informed about various projects involving camelid herders, communities themselves did not have a chance to speak. Hopefully they will be given a proper platform once the IYC has been officially inaugurated in December. Certainly much can be learned from them on how to best manage ‘the heroes of deserts and highlands’!

21. May 2023

World Biodiversity Day and Pastoralists

I am currently reading a fabulous (in the true sense of the word) book by Kelly Carew ‘Beastly. A new history of animals and us‘. In it she describes her revulsion as a child to the Biblical story of Cain and Abel, the sons of Adam and Eve. The former was a farmer, the latter a shepherd and inexplicably God preferred the offering of Abel (a lamb) to those of Cain (harvested crops).

I am not a Biblical scholar, but from what I understand the name Abel is derived from ibl, the Arabic word for camel, and the name Cain was associated with metal forging and copper mining. According to one source :

The Biblical conflict between Cain and his brother Abel is an iconic story of the conflict created by the copper mining operations in the Negev. Copper was mined and smelted on site using local brushwood as fuel. The mining operations denuded the area where the Bedouin and caravan tribes grazed their goats and camels causing a conflict between the miners and the shepherding Bedouin and camel herders. The conflict is represented in the Cain and Abel saga in which Cain represented the mining interests and Abel represented Bedouin pastoralism as well as the caravan tribes in the frankincense trade.

If this interpretation is correct, then it is no wonder that God preferred the sheep- or camel herding Abel to the miner/farmer Cain. Because herding livestock is the one systematic way of food production that respects and does not structurally modify ‘God’s creation’ , i.e. the Earth’s natural biodiversity and replace it with monocultures (or sometimes polycultures). It is by far the most natural way of producing food, one whose only prerequisite is trust and good communication between humans and herd animals. It requires no fossil fuels, no pesticides or any other -cides, no fertilizer. It is a much more efficient way of protein production than factory farming and feedlotting – systems which consume more human edible protein than they generate although they are conjured up as necessary to feed the world.

Pastoralism in Uzbekistan’s Kyzylkum Desert

As Keggie Carew eloquently and emotionally conveys in Beastly, we KNOW that industrial livestock faming serves as a n incubator for zoonotic diseases that can jump over to humans, and we also KNOW that replacing tropical rain forests with palm oil plantations and other mono-cultures exposes humans to new disease vectors. We are also realizing that the most effective way of stablizing the climate is by conserving biodiversity, and that these two environmental issues can not be disentangled.

We know all this, yet as an international community we are paralysed. We continue to pump carbon dioxide into the air, pour asphalt over the ground, and support and subsidize industrial and factory farming. Not that we are not concerned about ‘conservation’: At the last Conference of the Parties to the United Convention on Biodiversity held in Montreal in December 2022, the world agreed on conserving 30% of the earth’s land and sea through the establishment of protected areas (PAs) and other area-based conservation measures (OECMs).

Yet, this was a highly controversial target opposed by many indigenous peoples because ironically and tragically they are the ones who are prone to be affected negatively. It is in their ancestral territories that these conservation areas are likely to be established, because they most closely resemble nature.

The 30% target would be fine, if we now supported pastoralists and other indigenous peoples, to continue stewarding biodiversity. But Conservation with a big C has a bismal record with respect to the rights of indigenous peoples and it seems as if only affluent western wildlife agencies come out on top. Although ‘fortress conservation’ has become discredited, in practice it still predominates.

Look at the Raika camel and sheep/goat herders of Rajasthan – people who produce milk and meat in a humane and ethical way, while also stewarding the environment. They tolerate that leopards prey on their animals without taking retribution, ther herds support germination and regeneration of local acacia trees, while also providing organic manure. Yet these services go unrecognized and these genuine conservers of biodiversity are regarded as threat to conservation and have lost their long-standing grazing rights in places such as the Kumbhalgarh Wildlife Sanctuary.

No wonder few young people want to continue in this profession which combines food production wth environmental services.

Reinstating the rights of pastoralists to their ancestral territories and prioritizing them over mining and other interests would go a long way towards saving both biodiversity and limiting climate change. It would be a measure that does not cost anything and have many positive social percussions as well. But, alas, at the moment I do not know of any single country where this is happening (although I would love to be told that I am wrong). Amazingly, the story of Cain and Abel is still very relevant more than two thousand years later.

21. May 2021

How pastoralism and biodiversity go together…and why we are mapping pastoralists !

Buffaloes and birdlife at Chillika Lake in Odisha (India)

On 22 May, the International Day of Biological Diversity, we must recall that food production is the world’s worst enemy of biodiversity. When we cultivate crops, we replace native plant assemblages with monocultures and, in order to protect them, usually apply rounds of pesticides, herbicides, fungicides and chemical fertilizer. This cocktail eliminates the micro-organisms and insects at the bottom of the food chain, depleting amphibia, reptiles, birds, and mammals, eventually leading to sterile landscapes.

Pastoralism is the only exception from this predominant model of fulfilling our nutritional needs: the natural plant cover is not removed and herd animals directly convert biodiversity into edibles, circumventing all the toxic and carbon-intensive steps involved in most crop production. It is based on natural biological processes and is powered by the sun. Because of the absence of un-natural inputs, pastoral areas are the original ‘lands of milk and honey’.

Raika sheep flock at the edge of the Kumbhalgarh Wildlife Sanctuary

Areas where pastoralists roam are often picked for setting up wildlife sanctuaries or national parks. This is no accident. In the absence of crop cultivation, biodiversity thrives. “If you have pastoralists, you do not need a national park” emphasizes Jesus Garzon-Heydt, one of Spain’s most prominent conservationists. He is one of the movers and shakers behind the revival of Spain’s transhumance and its ancient drove roads, the Cañadas. In medieval Spain, a network of drove roads was established by royal decree that facilitated the semi-annual movement of five million sheep, goats, pigs, cattle and horses between their winter quarters in the southern and coastal lowlands to summer pastures in the mountainous areas of the north. The Cañadas were up to 75 meters wide, with a total length of around 125,000 km and covering a surface of more than 420,000 hectares of common property, equivalent to 1% of Spain’s total area. This pastureland buzzes with biodiversity in terms of plants, butterflies, and beetles. Vultures made a comeback when transhumance was revived^[i].

Research on Spain’s transhumant sheep also led to another important ecological discovery: The role of migratory livestock as “seed taxis”. Sheep transport thousands of seeds over hundreds of kilometres in their fleece^[ii]. With changing climates, this can be an important vehicle for plants to move into new areas that fit their requirements and thereby prevent their extinction. Besides seeds, sheep can also carry lizards, beetles and grasshoppers, aiding their movement to new biotopes and adaptation to a changing biome during climate change. In Germany sheep were found to redistribute up to 8500 seeds from 57 species^[iii]. The monetary value of the seed transportation services of a flock of sheep amounted to some 4500 EURO for a 200 head flock.

It is important to document the relationship between pastoralists and biodiversity. ‘Community Protocols’ are a tool promoted by the Convention on Biological Diversity to do this. This guide can be downloaded here http://www.pastoralpeoples.org/wp-content/uploads/2019/11/Community-protocols-web.pdf

Sheep don’t just do this by default and the nature of their wooliness, some herders make conscious efforts to disperse the seeds of preferred plants. Pastoralists in the Islamic Republic of Iran pack seeds in little bags and hang these around the necks of their sheep. During grazing the seeds drop out through little holes in the bags and are worked into to the ground by the sheep’s hooves^[iv].

It is not just that livestock transport seeds, they also aid their germination through scarification. ‘Scarification’ has nothing to do with tattoos, but is a botanical term that refers to weakening the coat of a seed, so that it can break up and germinate. Many acacia trees, for instance, have very hard seed coats and their seeds need to pass through the stomach of a ruminant in order to be able to sprout. After they have scarified the seeds, livestock also conveniently trample them into the ground like a forest gardener.

‘Trampling’ has other ecological effects as well, mostly positive, although it all depends on the intensity and the context. The depressions left by hooves fill with water and become mini-habitats for insects and amphibians, which then provide food for all kinds of birds and mammals. And here we come to the general role of grazing animals at the bottom of the food chain. Their droppings are powerful incubators for a huge diversity of beetles and buzzing insects that not only feed populations of insectivorous birds, bats and reptiles, but also break down the manure into its constituents that feed soil bacteria and loosen up the soil. The presence or absence of grazing animals in a landscape makes a huge difference to its biodiversity.

Researchers in Germany have concluded that mechanical mowing of meadows has a disastrous effect on insects, killing up to 80% of cicadas, for instance. They see it as a one of the major factors in the dramatic loss of insect, bird, amphibian and reptile populations.that the country has experienced.^[v] This is one of the reasons why ‘grazing’ is the country’s most popular nature conservation strategy and shepherds make more of their income from conservation activities than the sale of products.

Why mapping pastoralism?

Yet, livestock has turned into a bogeyman and is blamed for .many of our planetary problems. Meat is projected as the world’s biggest environmental ill. There is truth in these accusations, but they do not pertain to pastoralism which works on different principles than intensive ways of livestock production. So it is crucial that we make the distinction clear and draw attention to the potential of pastoralism for the ‘nature positive production‘ that is so prominently envisioned in the context of the International Food System Summit. By mapping pastoralism we can visualize the extent of already existing ‘nature positive production’ and that we need to support these systems and communities if we want to put our planet on a more sustainable trajectory. On 25th May, at 2 p.m. CEST, there will be an introduction to this crowd-sourced mapping project for which you can still register here.

‘Mapping Pastoralists’ is a project of the League for Pastoral Peoples and its partners. It is very much work in progress that depends on help and information from the ground. Here is the link to the map: http://umap.openstreetmap.fr/de/map/pastoralists_563977#5/53.318/-7.053

[i] Pedro P. Oleaa,*, Patricia Mateo-Tomás . 2009. The role of traditional farming practices in ecosystem conservation: The case of transhumance and vultures. Biological Conservation 142 (2009) 1844–1853

[ii] P. Manzano and J. Malo, 2006. Extreme long‐distance seed dispersal via sheep. Frontiers in Ecology and the Environment 4(5):244-248.

[iii] Fischer, S., Poschlod, P., & Beinlich, B. (1996). Experimental Studies on the Dispersal of Plants and Animals on Sheep in Calcareous Grasslands. Journal of Applied Ecology, 33(5), 1206-1222. doi:10.2307/2404699

[iv] Koocheki, A. 1992. Herders care for their land. ILEIA Newsletter, 8(3): 3

[v] Nickel H 2017. Evolution im Naturschutz: Von der Weide zur Wiese und zurück? https://www.bfn.de/fileadmin/BfN/ina/Dokumente/Tagungsdoku/2017/02_Nickel_Wiese_oder_Weide.pdf

24. March 2013

Eco-livestock keepers – living the good life

A picture says more than a thousand words……as I have been raving so much about the benefits (and beauty) of livestock keeping as practiced by Rajasthan’s Raika pastoralists, I’ll just share some images from our last visit to our dang, the group of mobile shepherds that we are following in regular intervals throughout the year.

At the crack of dawn, the sheep flocks go on their first round of grazing.

Its early morning and the adult sheep have already gone on their first round of grazing. The women start preparing for breakfast — While they are out, the women start preparing for breakfast.

The goats, kept mostly to provide extra milk to lambs, are herded separately.

Baddl, 5 years old and currently the youngest member of the dang, has just woken up. — Badl, 5 years old and currently the youngest member of the dang, has just woken up.

Preparations for making butter from the sheep milk that was collected at night

Manju pases with her friends. — Manju poses with her friends.

Mobile dairy: churning butter from last night's milk. — Mobile dairy: churning butter from last night’s milk.

Badl says good morning to the other kids on the block.

By the time, water has been fetched from a distant well, the sheep flocks have returned. — By the time water has been fetched from a distant well, the sheep flocks have returned.

Some high yielding does get are hand-fed to keep them in the peak of their health and production.

All animals are given a regular check-up to note any possible problems - here hooves are checked for thorns. — All animals are given a regular check-up to note any possible problems – here hooves are checked for thorns.

When the animals are taken care of, there is time for personal care also.

The patel is giving instructions to the group, as he is going to Delhi to receive a national award.

15. October 2012

Today is World Food Day

camel milk — Camel Milk – also known as the “white gold of the desert”

Today is World Food Day, a time to remember the enormous role of livestock keepers in food production! Not just in terms of quantity, but also in terms of quality, as we are trying to highlight in our Ark of Livestock Biodiversity project. And a role that could be vastly increased and improved if “small-scale livestock keepers” (a somewhat unwieldy term that includes pastoralists, family farms, and smallholders) woud be given the policy support that they deserve.

Unfortunately, research and subsidies continue to be directed towards supporting high-input and industrial livestock production – a scenario that undermines livestock biodiversity, livelihoods, sustainability and – in the final reckoning – even food security, as more and more grain and soybeans are fed to livestock.

How to change this situation? Well, of course consumers have a major role to play by choosing products that come from extensively raised “pasture fed” animals. But it is also the livestock keepers themselves that must get organised and make their voices heard. One of the reasons for their neglect by policy makers is also that pastoralists and other small-scale livestock keepers are dispersed, busy with their animals, and have no institutional representation.

However, at the recent – actually still on-going -11th meeting of the parties to the Convention on Biological Diversity (CBD) in Hyderabad, they made an impressive show of strength, demanding their grazing rights in the forest. This fills us with much hope for the future!