The topic here is herders of livestock primarily in the African rangelands. Below are three different redescriptions of herders and their systems: it’s resiliences, not just resilience; disasters-averted are under-recognized; and notions of poverty, capitalism and borders need serious revisiting as well.
- Resilience is a plural noun
–The opposite of the coping herder, who can only react to external shocks, is the resilient herder, who bounces back. But is that true? Both occur at the individual level, and the opposite of the individual is the collective (think: “team situational awareness”), not a different individual with different behavior.
We observed reliability professionals in critical infrastructures undertaking four types of resilience at their system level, each varying by stage of system operations:
Table 1. Different Types of System Resilience
- Reliability professionals adjusting back to within de jure or de facto bandwidths to continue normal operations (precursor resilience);
- Restoration from disrupted operations (temporary loss of service) back to normal operations by reliability professionals (restoration resilience);
- Immediate emergency response (its own kind of resilience) after system failure but often involving others different from system’s reliability professionals; and
- Recovery of the system to a new normal by reliability professionals along with others (recovery resilience)
Resilience this way is a set of options, processes and strategies undertaken by the system’s real-time managers and tied to the state of system operations in which they find themselves. Resilience differs depending on whether the large sociotechnical system is in normal operations versus disrupted operations versus failed operations versus recovered operations. (Think of pastoralist systems here as critical infrastructure.)
Resilience, as such, is not a single property of the system to be turned on or off as and when needed. Nor is it, as a system feature, reducible to anything like individual “resilient” herders, though such herders exist.
–So what when it comes to pastoralists? What you take to be the loss of the herd, a failure in pastoralist operations that you say comes inevitably with drought, may actually be perceived and treated by pastoralists themselves as a temporary disruption after which operations are to be restored. While you, the outsider, can say their “temporary” really isn’t temporary these days, it is their definition of “temporary” that matters when it comes to their real-time reliability.
To return to Table 1, herder systems that maintain normal operations are apt to demonstrate what we call precursor resilience. Normal doesn’t mean what happens when there are no shocks to the system. Shocks happen all the time, and normal operations are all about responding to them in such a way as to ensure they don’t lead to temporary system disruption or outright system failure. Formally, the precursors of disruption and failure are managed for, and reliably so. Shifting from one watering point, when an interfering problem arises there, to another just as good or within a range of good-enough is one such strategy. Labelling this, “coping,” seriously misrepresents the active system management going on.
Pastoralist systems can and do experience temporary stoppages in their service provision—raiders seize livestock, remittances don’t arrive, offtake of livestock products is interrupted, lightning triggers a veldt fire—and here the efforts at restoring conditions back to normal is better termed restoration resilience. Access to alternative feed stocks or sources of livelihood may be required in the absence of grazing and watering fallbacks normally available.
So too resilience as a response to shocks looks very different by way of management strategies when the shocks lead to system failure and recovery from that failure. In these circumstances, an array of outside, inter-organizational resources and personnel—public, private, NGO, humanitarian—are required in addition to the resources of the pastoralist herders. These recovery arrangements and resources are unlike anything marshaled by way of precursor or restoration resiliencies within the herder communities themselves.
–There is nothing predetermined in the Table 1 sequence. Nothing says it is inevitable that the failed system recovers to a new normal (indeed the probability of system failure in recovery can be higher than in normal operations). It is crucial, nevertheless, to distinguish recovery from any new normal. To outsiders, it may look like some of today’s pastoralist systems are in unending recovery, constantly trying to catch up with one drought or disaster after another. The reality may be that the system is already at a new normal, operating with a very different combination of options, strategies and resources than before.
–If you think of resilience in a pastoralist system as “the system’s capability in the face of its high reliability mandates to withstand the downsides of uncertainty and complexity as well as exploit the upsides of new possibilities and opportunities that emerge in real time,” then they are able to do so because of being capable to undertake the different types of resiliencies listed here, contingent on the stage of operations herders as a collectivity find themselves.
Or to put the key point from the other direction, a system demonstrating precursor resilience, restoration resilience, emergency response coordination and recovery resilience is the kind of system better able to withstand the downsides of shocks and uncertainty and exploit their upsides. Here too, nothing predetermines that every pastoralist system will exhibit all four resiliencies, if and when their states of operation change.
–To summarize, any notion that resilience is a single property or has a dominant definition or is there/not there or is best exemplified at the individual level is incorrect and misleading when the system is the unit and level of analysis in pastoralism.
2. Disaster-averted is central to pastoralist development
–My argument is that if crises averted by pastoralists were identified and more differentiated, we’d better understand how far short of a full picture is equating their real time to the chronic crises of inequality, market failure, precarity and such.
To ignore disasters-averted has an analogy with other infrastructure reliability professionals. It is to act as if the lives, assets and millions in wealth saved each day doesn’t matter when real-time control room operators of critical infrastructures prevent disasters from happening that would have happened otherwise. Why? Because we are told that ultimately what matters far more are the infrastructure disasters of modernization, late capitalism, and environmental collapse destructive of everything in their path.
Even where the latter is true, that truth must be pushed further to incorporate the importance of disasters-averted-now. Disaster averted matters to herders precisely because herders actively dread specific disasters, whatever the root causes.
The implications for pastoralist development end up being major—not least when it comes to “pastoralist elites,” as seen in a moment.
–Of course, inequality, marketization, commodification, precarity and other related processes matter for pastoralists and others. The same for modernization, late capitalism, global environmental destruction, and the climate emergency. But they matter when differentiated and better specified in terms of their “with respect to.” As one socialist critic said of a Marxist critic, such phenomena are “not even specific enough to be wrong”.
Just what is marketization with respect to in your case? Smallstock? Mechanized transportation? Alpine grazing? Is it in terms of migrant herders here rather than there, or with respect to other types of livestock or grazing conditions? How do the broader processes collapsed under “marketization” get redefined by the very different with-respect-to’s?
Claiming over-arching explanations are in fact empirical generalizations made across complex cases too often voids the diversity of responses and emerging practices of importance for policy and management that are modified case by case. Most important, appeals to generalized processes or state conditions diminish the centrality of disasters averted through diverse actions of diverse herders. This diminishment leaves us assuming that marketization, commodification, precarity. . .are the chronic crises of real time for herder or farmer. They, we are to assume, take up most of the time that really matters to pastoralists.
But the latter is the case only if the with-respect-to scenarios demonstrate how these broad processes preoccupy real time because herders have failed to avert dreaded events altogether. Without the empirical work showing that no disasters have been averted by pastoralists, the appeal to broad structural explanations begins to look less as a denial of human agency than the idealization of the absence of agency, irrespective of the facts on the ground.
–Let me give an example. Andrew Barry, British sociologist, reports a finding in his article, “What is an environmental problem?,” from his research in Georgia:
A community liaison officer, working for an oil company, introduced me to a villager who had managed to stop the movement of pipeline construction vehicles near her mountain village in the lesser Caucasus. The construction of the pipeline, she told us in conversation, would prevent her moving livestock between two areas of pastureland. Her protest, which was the first she had ever been involved in, was not recorded in any official or public documents.
Barry found this to be a surprising research event (his terms) and went on to explain at length (internal citations deleted) that
my conversation with the villager pointed to the importance of a localized problem, the impact of the pipeline on her livelihood and that of other villagers, and her consequent direct action, none of which is recorded or made public. This was one of many small, fragmentary indicators that alerted me to the prevalence and significance of direct action by villagers across Georgia in the period of pipeline construction, actions that were generally not accorded significance in published documents, and that were certainly not traceable on the internet. . .At the same time, the mediation of the Georgian company liaison officer who introduced me to the villager was one indicator of the complexity of the relations between the local population, the oil company, and the company’s subcontractors. . .
I believe the phrases, “managed to stop,” “would prevent her moving livestock,” “a localized problem,” “consequent direct action,” “generally not accorded significance,” and “the complexity of the relations” are the core to understanding that disasters-averted remain very real, even if not identified, let alone publicized, by outsiders preoccupied with what hasn’t been averted.
Should it need saying, some with-respect-to scenarios do specify how such phrases result from an ongoing interaction and dialectic between the wider processes and local particularities. I’d hope, though, you’d want to see details behind any such assertion first.
–So what? How does the argued importance of disasters-averted compel rethinking pastoralist development? One example will have to suffice: the need to recast “pastoralist elites.”
I recently read a fine piece mentioning today’s Pokot elites and Turkana elders in Kenya. When I was there in the early 1980s, they were neither elderly nor elites all. I’m also pretty sure had I interviewed some of them at that time I’d have considered them “poor pastoralists.”
My question then: Under what conditions do pastoralists, initially poor but today better off, become elites in the negative sense familiar to the critics of elites? The answer is important because an over-arching development aim of the 1980s arid and semi-arid lands programs in Kenya was to assist then-poor pastoralists to become better-off.
My own answer to the preceding question would now focus on the disasters averted over time by pastoralists, both those who are today’s elites and those who aren’t. It seems to me essential to establish if equally (resource-) poor pastoralists nonetheless differentiated themselves over time in terms of how they averted disasters that would have befell them had they not managed the ways they did.
Now, of course, some of the poor pastoralists I met in the early 1980s may have been more advantaged than I realized. Of course, I could have been incorrect in identifying them as “poor pastoralists.” Even so, the refocusing on disasters-averted over time holds for those who were not advantaged then but are so now.
Which leads me to the question which should be obvious to any reader: Since when are researchers to decide that time stops sufficiently in a study period to certify who among herders are advantaged going forward, let alone what are the metrics for determining such? When did the development narrative become “poor herders and farmers must advance at the same rate or even faster than advantaged ones?”
3. Pastoralist poverty (precarity), cost-shifting capitalism, and borders merit rethinking
Poverty or precarity
I want to suggest that applicability of pastoralist strategies/perspectives/approaches now extends to richer-country settings because the goalposts for poverty reduction—not necessarily for inequality—have changed and are changing.
Here’s an extended quote from anarticle on North/South inequality by sociologist, Göran Therborn. His argument about the changing levels of poverty in the midst of inequalities is a way we might want to better think about what pastoralisms bring to (other) modern societies:
The problem [the decline of extreme poverty in the South is leading to inequality increases comparable to those of the North] is that poverty, unlike survival, is always relative, and after leaving one level of poverty, you may enter another one. In a world of growing intra-national inequality, this is most likely to happen to a large proportion of the population. The progress of living conditions which has taken place in recent decades is socially very important. However, it does not make up a historical turning-point, like the increase of inequality in the Global North and the decline of international and global household inequality. ‘Poverty’ has not been abolished in the USA or anywhere in Europe, nor is relative poverty being abolished in China. Living conditions in China have improved tremendously in the past decades, but the human goalposts are moving with socio-economic development. . . .
More formally, the relatively-poor in both poorer and in richer nations remain, but they are becoming “closer-alike” in their respective precarities. This is happening—again, it’s a hypothesis—even as inequality within countries (intra-national) persists or is increasing.
Where so, I’m suggesting that some—not all or only—pastoralists may be better able than ever before to have something to say to others—some but not all—who have never been as precarious as now—whatever the absolute differences between the two groups in terms of surviving their respect inequalities.
The importance of cost-shifting capitalism
Think of capitalism as the shifting of costs of production and consumption from those who created the costs to those who didn’t. I’m not saying that cost-shifting can’t be found in other ways of life nor that modern capitalism isn’t other things as well. Cost-shifting, however, is central when I talk about pastoralists.
Start with the cost-shifting we know. Costs are shifted from the public sector to private or individual sources; profits made in high-tax jurisdictions are shifted to lower-tax ones; other taxes are avoided or evaded, thereby shifting government budgets; and “unintended” externalities are treated as correctible (by taxes, regulation, or “risk-shifting”) rather than as the huge costs shifted onto others of entrenched market activities, which are anything but unintended or unexceptional.
Cost-shifting means economic agents gain by imposing losses on others, and they gain more, the more the costs are shifted.
The upshot for pastoralists: If you want to say that pastoralists, like most everyone else, are imbricated in cost-shifting capitalism, I agree. What needs to be added, and importantly so, is that pastoralist cost-shifting differs from that of others just described—and the differences matter.
Case-in-point: Much has been made of the declining share of labor relative to capital in the incomes of advanced economies over the last decades. More, wages and productivity have become increasingly decoupled, i.e., a good deal of productivity’s contribution has shifted to capital’s share. These changes are often attributed to labor-substituting (“labor-saving”) technologies via the spread of neoliberal globalization.
Pastoralist systems are of course part of that globalization, but have the technologies been more labor-augmenting (“labor-intensive”), at least in some systems? All the lorries ferrying livestock and supplies, all the cellphones used in real time (not just for price-and-market monitoring but for mediating inter-group conflicts as well)—have they advanced labor’s share relative to capital in pastoralist incomes, broadly writ? Yes, the costs of production are shifting through these innovations, but to the disadvantage of labor?
For me, these and like questions deserve asking when capitalism takes center-stage in discussions of its multiple effects on pastoralist behavior.
Borders
The remittance-sending household member is no more at the geographical periphery of a network whose center is an African rangeland than was Prince von Metternich in the center of Europe, when the Austrian diplomat reportedly said, “Asia begins at the Landstraße” (the district outskirts of Vienna closest to the Balkans).
You can stipulate Asia begins here and Africa ends there, but good luck in making that stick for policies!
(This notion that locational borders change with-respect-to the unit of analysis would be banal, were it not for this: Both household migrants in Europe and household members in African drylands lack occupancy rights to where they live and work. No shared right of place for these people!)
Principal sources
–The Göran Therborn quote is at: https://journalofchinesesociology.springeropen.com/articles/10.1186/s40711-021-00143-0
–The Guardian quote is at: https://www.theguardian.com/environment/2021/jan/11/nigeria-cattle-crisis-how-drought-and-urbanisation-led-to-deadly-land-grabs
Barry, A. (2020). What is an environmental problem? In the special issue, “Problematizing the Problematic,” Theory, Culture & Society: 1 – 25.
Krätli, S. (2015) Valuing Variability: New Perspectives on Climate Resilient Drylands Development, London:IIED http://pubs.iied.org/10128IIED.html
—— (2019) Pastoral Development Orientation Framework—Focus on Ethiopia, MISEREOR/IHR Hilfwerk, Aachen: Bischöfliches Hilfswerk MISEREOR e. V.
Nori, M. (2019) Herding Through Uncertainties – Principles and Practices. Exploring the interfaces of pastoralists and uncertainty. Results from a literature review, EUI Working Paper RSCAS 2019/69, San Domenico di Fiesole: European University Institute
—— (2019) Herding Through Uncertainties – Regional Perspectives. Exploring the interfaces of pastoralists and uncertainty. Results from a literature review, EUI Working Paper RSCAS 2019/68, San Domenico di Fiesole: European University Institute
—— (2021) The evolving interface between pastoralism and uncertainty: reflecting on cases from three continents, EUI Working Paper RSCAS 2021/16, San Domenico di Fiesole: European University Institute
Roe, E. (2020) A New Policy Narrative for Pastoralism? Pastoralists as Reliability Professionals and Pastoralist Systems as Infrastructure, STEPS Working Paper 113, Brighton: STEPS Centre (available online at https://steps-centre.org/publication/a-new-policy-narrative-for-pastoralism/)
Scoones, I. (2019) What is Uncertainty and Why Does it Matter? STEPS Working Paper 105, Brighton: STEPS Centre.
—— https://aeon.co/essays/what-bankers-should-learn-from-the-traditions-of-pastoralismRelated reading: Blog entries for “Keeping up with pastoralists: A case for ‘Multiplatform Pastoralism’ (longer read),” “Pastoralists as avant-garde”
WHEN COMPLEX IS AS SIMPLE AS IT GETS 