global gathering of women pastoralists: global action for local survival

Global Gathering of Women Pastoralists

Global Action for Local Survival





photographs Michael Benanav

text and coordination Jessica Duncan

graphic design Luca Bendandi

MARAG

Established in 1994, MARAG – the Maldhari Rural Action Group – is a non-governmental organization that encourages Maldhari and other marginalized communities to take control of bettering their lives through grassroots empowerment and bottom-up, small-scale approaches. Maldhari are the pastoralist peoples of the Indian province of Gujarat.

Today, MARAG works in over 300 villages and operates an active eco-community training and empowerment centre.

IFAD

The International Fund for Agricultural Development (IFAD), a specialized agency of the United Nations, was established as an international financial institution in 1977 as one of the major outcomes of the 1974 World Food Conference. IFAD’s mission is to enable poor rural people to overcome poverty. IFAD is dedicated to eradicating rural poverty in developing countries. Seventy-five per cent of the world’s poorest people - 1.4 billion women, children and men - live in rural areas and depend on agriculture and related activities for their livelihoods.

This Photobook

This photobook has been developed to highlight and share the activities that took place at the first Global Gathering of Women Pastoralists. It also serves to raise awareness about pastoralism and the important role that women pastoralist play.

The shared challenges and common goals addressed at the Global Gathering are presented here through photographs and descriptive text. The images also help to illustrate the diversity of pastoralist cultures around the world, as well as the energy, hope, integrity and spirit of pastoralist women.

The International Fund for Agricultural Development (IFAD), a specialized agency of the United Nations, was established as an international financial institution in 1977 as one of the major outcomes of the 1974 World Food Conference. IFAD’s mission is to enable poor rural people to overcome poverty. IFAD is dedicated to eradicating rural poverty in developing countries. Seventy-five per cent of the world’s poorest people - 1.4 billion women, children and men - live in rural areas and depend on agriculture and related activities for

Maldhari pastoralists from Gujarat, India, participate in a forum at the Global Gathering of Women Pastoralists

held in November 2010 in a rural setting in the Indian state of Gujarat

marked a momentous occasion and opportunity for pastoralist women from around the world to unite, share experiences and develop a Global Action Plan.


• Afghanistan • Indonesia • Niger • Azerbaijan • Iran • Russia • Burkina Faso • Italy • Spain • Cameroon • Jordan • Tanzania • Canada • Kenya • Tibet • China • Kyrgystan • Turkey • Egypt • Mali • Uganda • Ethiopia • Mongolia • United Kingdom • France • Nepal • Uzbekistan • Germany • Vietnam • India

Delegates from 30 countries participated in the Gathering

Pastoralism

a socio-cultural and economic way of life that relies on rearing livestock.

often sustained through seasonal migration and grazing on marginal lands.

A Maldhari girl at her family’s nomadic camp in Kutch, Gujarat

Mobile pastoralism, which includes nomadism and transhumance, is a

socio-cultural and economic way of life that relies on rearing livestock and is often sustained through seasonal migration and grazing on marginal lands.

Livestock can include cattle, yaks, sheep and goats, horses and donkeys, camels (both one- and two-humped), llamas and alpacas, and reindeer.

Nomadic or itinerant pastoralists are communities of people who migrate from one place to another with herd animals rather than settling in one location. They rely on the intensive management of their animals.

Mobile pastoralists make up a significant minority in many countries around the world. They are often ethnic or religious minorities, are often politically marginalized, and often have poor access to formal education and health care. There are no definite figures about the number of nomadic and pastoralist peoples in the world, but estimates range from 100 to 200 million. However, this number greatly increases when extensive agro-pastoralists are included. At the Global Gathering of Women Pastoralists, participants suggested that the number of mobile pastoralists may be as high as 300 million as, by their estimates, there are over 100 million in India alone.

The Importance of Pastoralism

Pastoralism is recognized as a sustainable livelihood system that positively contributes

to regional economies, food security, biodiversity and sustainable management of natural resources.

Yet pastoralism is under increasing legal, economic, social and political threat. These threats may be overt or subtle, often taking the form of disincentives and barriers to pastoralists’ traditional ability to move with their livestock.

Despite evidence clearly illustrating the important environmental services performed by pastoralists, they are subject to great misunderstanding, as well as social, economic and political marginalization, often as a

result of perceived administrative problems posed by their mobile livelihoods.

Migratory routes are being blocked and grazing land seized for industrial and other non-agricultural uses. Many conservation efforts have created nature reserves along traditional migratory routes and now restrict access or prohibit pastoralists from passing through with their animals. Many pastoralists are denied the right to vote and have no voice in political processes. There are also challenges with respect to ensuring education for their children and securing proper medical care. Often these forces coerce pastoralists to become sedentary, abandoning their culture and their livelihoods.

Pastoralism, notably mobile pastoralism, is the most viable form of production and land use for most of the world’s fragile drylands.

Women Pastoralists

Women play a crucial role within pastoralist communities both as keepers of livestock as well as maintainers of family cohesion

Women have proven to be resilient and have ensured the wellbeing of their families,

households and animal. Despite the challenges they face, including poverty, limited access to maternal and child healthcare, and the traditional restrictions of gender roles, pastoral women can be, and are, influential forces for change within their communities and around the world.Moreover, in the face of these challenges, women pastoralists have been active participants in global policy dialogues. The Global Gathering of Pastoralist Women sought to highlight and build upon this. While gender roles are often limiting

for women in pastoral societies, it’s important to note that in many countries including India and Afghanistan, pastoralist women frequently experience higher social positions and greater freedoms than non-pastoralist women. Among the reasons for this is that much of the work that women do in pastoralist communities takes place outside of the home. It is acknowledged that when women’s work is relegated to the home it often goes unnoticed and is undervalued. However, given the migratory nature of pastoralists, the bulk of the work of men and women is outdoors and often co-dependent.

Halima Ise belongs to the Afar tribe of northern Ethiopia. Her clan, the Ba’adoo Afar, are

known as the “people of high grass and milk.” Fully nomadic, with only a few families settled on the banks of the Awash River, her people traditionally herd cattle. But, over the past five years, they’ve had to make a dramatic shift in their pastoral practices. The high grass for which their community is named has mostly disappeared; the floodplains of the Awash River are now a quilt of cotton fields and a tangle of prosofis bushes, which are poisonous to cows. As a result, many families have had to switch to herding goats. This transition has been difficult, since goats give less milk than cows and the animals fetch virtually nothing when

sold at market. The age-old foundation of Afar livelihood is eroding, leaving its members faced with extreme poverty and chronic malnutrition.

The Afar are also victims of hostile raids, and for nearly twenty years have been forced to defend themselves from invading (and much better equipped) tribes from neighbouring Djibouti. Meanwhile, the Ethiopian government, which wants the Afar to abandon their traditional nomadic lifestyle, looks the other way, refusing to protect their own citizens from being massacred. Other threats to Afar culture and livelihood have arisen in the form of dams, which in 2010 contributed to such massive flooding that entire Afar communities were forced to live up in trees

for months, while their livestock herds perished in the waters below.

Halima is a model of resilience. After fleeing her first marriage (which was arranged), she began to build a new life thanks to a women’s education and empowerment program offered by the Afar Pastoralist Development Association. There, she learned to read and, eventually, to teach. She went from being a divorced single mom, scorned by her community, to being a leader within it. Ten years ago, no one would talk to her; today, because of the help she gives to her people, she is highly respected. Of her son, Abdullah, who is now fourteen, she says, “I just want him to grow to serve his community.”

Halima Ise Afar tribe of northern Ethiopia

Pastoralist Profile

The Global Gathering of Women Pastoralists

The idea of the Global Gathering of Women Pastoralists arose to ensure that women

were adequately represented in relevant decision-making and policy fora. Proactively, MARAG, an Indian NGO dedicated to pastoralist policy, took on the task of organizing an international meeting of pastoralist women. The Gathering took place in late November 2010, in a rural setting in the Indian State of Gujarat, among traditional pastoralist grazing lands still used by tribal cattle herders to this day. One of the main goals of the Gathering was to bring together a

diverse group of women pastoralist leaders and provide a platform to share experiences, learn from one another and unite for the survival of pastoralists everywhere. The Gathering featured numerous in-depth, solution-focused discussions of crucial issues, as well as cultural events, skills sharing, and field visits to local pastoral communities. The women left the Gathering feeling empowered as members of a growing global network and were energized to continue the valuable work that many of them are already doing in their home communities.

To bring a diverse group of women pastoralist leaders together and provide a platform to share experiences, learn from one another and unite for the survival of pastoralists everywhere

Faces from the Global Gathering of Women Pastoralists

Fatemah Talebi is from the Abul Hasseni tribal confederacy, which dwells in the central desert

of Iran. Her people practice seasonal migration, spending winters in lowland villages and summers in tent camps up in the mountains with their herds of sheep and goats. The most immediate problems facing the Abul Hasseni are land and water rights, as well as a lack of economic opportunities.

Water is always a precious commodity in Iran’s deserts, but for the last eight years, the Abul Hasseni have suffered under severe drought. Traditionally in times like these they’ve had the right to range farther and wider than usual in search of water and pasture, but today they find their movements confined. Much of the terrain

Fatemah TalebiAbul Hasseni, Iran.

Pastoralist Profile

they once were permitted to roam is now a national park, where grazing is forbidden. Other areas have been taken over for industrial uses. The Abul Hasseni are struggling with their government for the right to access their traditional territories, but they find themselves completely marginalized.

Fatemah came to the Gathering hoping that if women from pastoral communities around the world united with each other, that they might be able to solve some of their collective problems. She insists that pastoralists have the right to retain their nomadic livelihoods - they need not get rich, but have enough to survive. At the Gathering, she found comfort in understanding that her people are not alone with their problems, and was stunned

to find that other tribes in other places face even greater struggles than hers does. Fatemah wants to share with the world the valuable knowledge that her people have acquired from living on the fringes of habitable terrain forever - primarily, the sustainable use of ecological resources, but also the secrets to making 36 different types of dairy products from goats’ milk!

Wethe women pastoralists gathered in Mera, India, from November 21-26, 2010,

representing 30 countries, have met to strengthen alliances and forward practical solutions to issues that affect us.

Weare part of a world-wide community of pastoralist peoples that is 300 million

strong. We pledge to continue to live in a way that is environmentally sustainable and protects biodiversity and common resources for generations to come. We will continue to network and share our best practices and lessons learned to build capacity amongst ourselves and the global community.

Mera Declaration

Weexperience firsthand the leading edge of climate change and its associated

problems, and we have much to share with the world about adaptation, mitigation and living sustainably on planet earth. Recently, pastoralists have been increasingly vocal at the international level but, as women, our voices have yet to be fully heard. We have unique and equally valuable contributions to make to our own communities and the global community.

Wewill work with men to build strong and equitable pastoralist societies and we

will contribute to greater social equality within our families, our communities, our countries and around the world.

Wepresent this declaration as a guiding political document to inform and support

the development of pastoralist policies.

Wecall on governments, governing agencies of the United Nations, other relevant

international and regional organizations, research institutes and our own customary leaders to support us and to:

RECOGNISE the essential role of pastoralists in global environmental sustainability, including the conservation of biodiversity, mitigation of climate change and combating desertification.

ENSURE the equal rights of pastoralist women and recognize their key role in society. This includes the recognition of the work of women pastoralists as a valid profession and as a fundamental component of pastoralism.

RECOGNISE pastoralist mobility as a fundamental right.

ENSURE and defend pastoral access to resources, including our traditional grazing lands.

PROTECT the rights of pastoralists and provide security in nomadic areas including the enforcement of laws that guarantee the safety of women.

RECOGNISE pastoralists who identify as indigenous and respect the UN Declaration on Indigenous Rights.

MONITOR the development and implementation of policies affecting and protecting pastoralists.

SUPPORT the development of an international organization in charge of considering complaints about violations of pastoralist rights. This organization needs the ability to hold countries accountable and must include pastoralist women as members.

ADAPT existing legislation to take into account the specificities of pastoralist ways of life and differentiate nomadic and transhumant pastoralism from intensive livestock production.

PROMOTE regional policies and treaties that take into account trans-border pastoralism and respect traditional grazing territories and migratory patterns. These are to be negotiated in consultation with pastoralist women.

DEVELOP specific policies that promote the sustainability and welfare of pastoral ways of life and the ecosystems we rely on for survival. The policy-making process must include meaningful participation, and consultation, with pastoralist women.

DEVELOP legislation that restricts development that harms or threatens pastoralist livelihoods.

the development and implementation of policies affecting and protecting pastoralists.

the development of an international organization in charge of considering complaints about violations of pastoralist rights. This organization needs the ability to hold countries accountable and must include pastoralist women as

existing legislation to take into account the specificities of pastoralist ways of life and differentiate nomadic and transhumant pastoralism from intensive livestock production.

regional policies and treaties that take into account trans-border pastoralism and respect traditional grazing territories and migratory patterns. These are to be negotiated in consultation with pastoralist women.

specific policies that promote the sustainability and welfare of pastoral ways of life and the ecosystems we rely on for survival. The policy-making process must include meaningful participation, and consultation, with pastoralist

legislation that restricts development that harms or threatens pastoralist livelihoods.

ALLOW year-round access to grazing lands, including some lands that are currently within wild life preserves and conservation areas. These grazing spaces are to be established in consultation with pastoralist women.

PROMOTE and recognize Indigenous Community Conservation Areas (ICCAs).

ENSURE proportionate representation of pastoralist women in all levels of governance.

RESPECT the right of pastoralist women to education, both formal and informal, and including secondary education. Provide support to shift perceptions around the full educational needs of girls.

DEVELOP accessible and appropriate programmes for pastoralist children to access education. Special emphasis is to be given to pastoralist girl children. These are to be developed in consultation with pastoralist women.

DEVELOP mobile facilities that respect pastoralist realities and are in line with the needs of pastoralist women.

DEVELOP and implement programmes that support women’s health in pastoralist communities. Information and training on health, particularly reproductive health, should be given priority.

CREATE and support programmes that promote the economic development and diversify economic opportunities for pastoralist women, including micro-credit financing. These programmes must be developed in consultation with pastoralist women.

SUPPORT pastoralist women through capacity building, including direct access to markets and training to improve the quality and marketability of their work and managerial skills.

SUPPORT training programmes focused on leadership and communication to enable pastoralist women to effectively participate in negotiations in all issues affecting their ways of life.

SUPPORT and fund research into new technologies that further improve the efficiency and environmental sustainability of pastoralist ways of life. These technologies should be attuned to the needs and realities of pastoralism and should take advantage of renewable and easily accessible natural resources.

Wewomen pastoralists want our children, and our children’s children, to have the

tools and opportunities they need to adapt to the realities and changing conditions of the modern world while retaining their traditional cultural legacies and lifestyles.

This is our right and it is by remaining pastoralists that we can be of greatest service to the entire human community.

• Markets

1. How to sell products

2. How to increase selling price and income

3. Financial control and decisions

4. Employment opportunity

• Rules and Rights

1. Right to be mobile and grazing

2. Right to land

3. Conflict: pastoralist versus sedentary

4. Decision making and policies

5. Women rights

6. Reform and utilize legal frameworks

• Environment

1. Climate change

2. Water

3. Access to resources

4. Knowledge

5. Pastoralists provide environmental services

Key Issues raised at the Gathering

• Social Movement

1. Alliances

2. Advocacy

3. Knowledge sharing

4. Overcome cultural constraints

5. Link to indigenous knowledge

6. Network and communication

• Education

1. Pastoralist appropriate

2. Leadership development

3. Managerial skills

4. Animal husbandry

• Health

1. Training and education directed at women and children

2. Pastoralist content and appropriate delivery

3. Focus on girl children

• Top Priorities

1. Representation

2. Communication and Networking

3. Education, Training and Capacity Building

4. Advocacy

5. Development

The main outcome of the Gathering was the Mera Declaration, written by a

representative and elected group of women and approved by the entire Gathering. Participants also developed and approved a global action plan and agreed to take all steps within their capacity to move the plan forward.

Following the meeting, a secretariat was formed to help coordinate the implementation of

the action plan. Tasks have been delegated and networks are increasingly being strengthened using social media and other communication tools.

Focus has now turned to building and strengthening regional networks of women

pastoralists. This global network, supported by these regional networks, will act as a voice for pastoralists at all levels, and especially in global governance. The network and related projects will continue working for the rights of girls and women within pastoral communities. Finally, every effort will be made ensure pastoralists are able to maintain their livelihoods, traditions and systems of knowledge while evolving economically and culturally in ways that are not only sustainable, but also beneficial for the future.

Outcomes from the Global Gathering of Women Pastoralists

Conclusions

The Global Gathering of Women Pastoralists provided a forum for pastoralist women

to come together, share experiences, problem solve and above all, connect to a global network of support and advocacy. Through the drafting and approval of the Mera Declaration and the Global Action Plan, once disparate groups, often working alone, are now united and are moving forward together.

Following the Gathering, there has been a great deal of energy and commitment to

developing strong, sustainable regional networks to support and advance work on the ground, while moving ahead with the Global Action Plan and the development of a strong global network. There is no doubt that the pastoralist women who attended the Gathering will continue to play an active leadership roles in their communities, nations and globally, effectively mobilizing pastoralists around the world to navigate the urgent challenges they face in the twenty-first century.

Michael Benanav

is a freelance photographer and writer known for immersing in foreign cultures and bringing compelling images and stories back from distant places. He writes and shoots for The New York Times, Lonely Planet, The Christian Science Monitor Magazine, and Geographical Magazine (photos only), among others.

He’s also the author of two highly praised books: Men Of Salt: Crossing the Sahara on the Caravan of White Gold; and Joshua & Isadora: A True Tale of Loss and Love in the Holocaust.

His photos have been used by NGOs including The United Nations Foundation, The International Fund for Agricultural Development (IFAD), Save Tibet, MARAG/India, Society for Preservation of Himalayan Indigenous Activities/India, The Swallows/Sweden, Sustainable Cotton Project, and more.

To see more of his work, visit his website at www.michaelbenanav.com

Jessica Duncan

is a PhD candidate at the Centre for Food Policy, in the School of Community and Health Sciences, City University, London. Her research interests include global food security policy and public participation in policy making.

She also teaches in the Master’s programme in Food, Society and International Food Governance in the Department of Food Systems, Culture and Society at the Universitat Oberta de Catalonia (UOC) and volunteers for MARAG and the Global Network of Women Pastoralists. She has worked in community capacity building, rural development and with various food and agriculture organizations to support food security and food sovereignty initiatives in Canada, the UK and Spain. She has published on participation in global agri-food governance and on the politics of food.

When not working on food policy as a student, teacher or consultant, she is likely to be cooking, practicing yoga, climbing rocks or exploring new places.

Luca Bendandi

is a graphic designer and co-founder of SHS Publishing, an independent publishing house dedicated to design, architecture, contemporary culture and art.

In his paneuropean experience he worked in renown studios such as Raison Pure/France, Estudio Mariscal/Spain, Studio 46XY/Italy, Vincent de Rijk Werkplaat/Holland producing a different range of printed matter from magazines, to books and logotypes and catalogs.

He teachs Basic Typography and Magazine Design at IED- Istituto Europeo di Design in Barcelona.

He spends his spare time taking pictures and practicing and enjoying culinary arts.

More of his work atwww.shspublishing.com

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