我国古代游牧文明及其生态价值

由于时代的变化,当人类违背某一生产方式或文化传统的时候,当地的生态环境必然遭到严重破坏。游牧文明是一种先进的文明,它是合理地利用草原上的一切资源,维持游牧人与草原生态环境之间的协调的文明,在保护生态环境的同时,也达到了一种我们今天称之为“可持续发展”的目的,事实上,游牧文明正是一种符合先进的可持续发展观的文明类型。     

Destocking as a drought-mitigation strategy: clarifying rationales and answering critiques

The idea of externally assisted emergency destocking of pastoralists has gained currency in recent years: increasing the incentives for pastoralists to sell animals, or removing the constraints to selling animals in the early stages of drought. We identify two separate rationales put forward by proponents of destocking: environmental benefits and purchasing power/welfare benefits. We consider whether specific recent critiques of 'new range ecology' and specifically of 'tracking policies' do in fact provide arguments against emergency destocking in pastoralist areas. We illustrate some of these themes with a case study of a successful destocking exercise in northern Kenya where a very specific form of support was requested and received by pastoralists themselves. The sorts of destocking that work are likely to have significant effects on pastoralist purchasing power at key points of the drought cycle, but minimal effects on the environment. Clarifying these points will make it easier to promote destocking as a drought-mitigation policy.     

Forced migration, processes of return and livelihood construction among pastoralists in northern Sudan

The Hawaweer, a nomadic, pastoralist group in northern Sudan, were seriously affected by the drought in the Sahel during the mid-1980s. Their experience illustrates the connection between internally displaced people, normal mobility, forced migration, dilemmas and opportunities of return and how new livelihoods can be successfully constructed based on traditional rights, strong local institutions and external resources. Some displaced Hawaweer got the chance to return to their homeland as new livelihood opportunities were established; others did not get this opportunity nor would they have returned if they had been given the chance. In both situations, the processes of displacement and return had an impact on the sense of belonging and identity.     

Climate change,risk management and the end of Nomadic pastoralism

Mobility has been argued to be the single factor explaining why some pastoralists do relatively well during extreme climatic events, while others do not, because mobility works by taking advantage of the spatial and temporal structure of resource failure by moving away from scarcity towards abundance. In spite of this, a common governmental management strategy is to resettle pastoral populations and thereby significantly reduce mobility. By revealing the underlying logic of mobility for Tibetan pastoralists, this paper questions official policy that aims at privatizing communally owned rangelands since it reduces pastoral flexibility and access to key resources. This is especially pertinent in the face of climate change. While little is known as to the specifics of how climate change will affect nomadic pastoralists, environmental variability is likely to increase. Consequently, policies resulting in decreased mobility may exacerbate the negative effects of climate change because of a positive feedback between climate and negative density dependence.     

Traditional pastoralist decision-making processes: lessons for reforms to water resources management in Kenya

The purpose of this paper is to consider the vision for public participation in water resources management embedded in Kenya's 2002 Water Act, as it relates to pastoralists. The Act envisions that responsibility for management of water resources at the local level will be devolved to community-level bodies. Our approach was qualitative and included interviews with government officials and Gabra pastoralists, observation of and participation in traditional Gabra korra meetings and focus group discussions. We conclude that the ‘institutional model’ of participation being pursued through the creation of Water Resource User Associations is particularly problematic for mobile pastoralists such as the Gabra, and we suggest an alternative strategy that would focus on the fostering of deliberation processes.     

From food aid to livelihoods support: rethinking the role of WFP in eastern Sudan

Despite more than 20 years of distribution of free emergency food in eastern Sudan (38 years in the case of refugees) Global Acute Malnutrition rates are currently the highest in the country. There has been no real improvement in the chronic livelihoods vulnerability that affects people in the region—particularly pastoralists. Food security must be seen from an informed livelihoods perspective. While food aid may still be required as part of transition, WFP must rethink its assistance strategy and advocate for complementarity in the efforts by development actors working across a range of sectors. Alternative models and interventions focused on the rehabilitation of markets and the development of' cargo nets' for the destitute, including cash transfers, must be developed and tested. Land tenure issues should be given particular attention. Food aid will probably remain an important element in the overall response, but its significance relative to other less developed forms of interventions should be reassessed.     

我国古代游牧文明及其生态价值

由于时代的变化,当人类违背某一生产方式或文化传统的时候,当地的生态环境必然遭到严重破坏。游牧文明是一种先进的文明,它是合理地利用草原上的一切资源,维持游牧人与草原生态环境之间的协调的文明,在保护生态环境的同时,也达到了一种我们今天称之为可持续发展的目的,事实上,游牧文明正是一种符合先进的可持续发展观的文明类型。     

Informal mining in Mongolia: livelihood change and continuity in the rangelands

Change has been the leitmotif of Mongolia in recent years as the country rides on the back of a mining boom, but enormous upheavals tear apart Mongolian economic, political and social fabrics. Yet, Mongolian imagination continues to be imbued with the idea of nomadic herders, the quintessential pasture and rangeland dwellers of the steppes. The conflicting visions raise the question: “How is the livelihood of Mongolia’s nomadic herders responding to the diverse changes ushered in by the post-socialist economic reforms?” This paper investigates this question in the context of the growing artisanal and small-scale mining, which is described as informal mining, and argues that the Mongolian nomads are continually (re)adjusting their livelihoods through informal mining to cope with the variety of transitions triggered off by processes put in place by state policies. It argues that the nomadic herders are not only responding to climate change or poverty, but are also stepping up to seek a share of the mineral resource wealth that the state is promising to the international investors. The aim of the paper is to offer an alternative interpretation of the commodity rush by erstwhile rural-based nomadic herders of Mongolia, and to link their involvement in informal mining with global debates of political economy.     

塔里木河流域游牧定居问题的初步研究

塔里木河干流传统的游牧生产方式造成乱挖引水口，不仅水资源浪费很大，而且给环境治理带来很大困难。进行游牧定居和实行农牧结合将会促进牧民脱贫致富和环境治理。区域实现游牧定居的有利条件是：光热资源丰富，宜农荒地面积大；沿河两岸草地质量较好，适于发展人工灌溉草场；水资源利用潜力大；定居人口数量不多     

Characterizing Interpersonal Influence for Grassland Conservation Behaviours in a Unique Population

Interpersonal communication can influence the decisions people make about engaging in conservation behaviours. In-depth interviews with Tibetan pastoralists serve as the basis for examining interpersonal communication patterns and sources of interpersonal influence about grassland conservation behaviours. Herding and family groups are key collectives; salient sources of information vary across types of information. Salient individuals are those with credibility and means control: community leaders, elders, veterinarians, and government officials. Explicit information about conservation comes from religious leaders. The findings have significant implications for understanding the function and nature of interpersonal influence in unique population groups regarding conservation actions.