Contribution of Indigenous Knowledge to Climate Change and Adaptation Response in Southern Ethiopia

Abate, Teshome

doi:10.4172/2157-7617.1000377

Cited by 27 publications

(20 citation statements)

References 28 publications

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“…Findings from this study revealed the use of 'indigenous knowledge' by shine elders (these are lead elders with particular knowledge and responsibility in the community) and 'common sense' as frequent sources of climate information especially for pastoralists to forecast the onset of rainfall or prediction for a bad or a good year. Other studies in similar communities have also reported the use of 'indigenous knowledge' for predicting rains or droughts (Abate 2016;Kagunyu et al 2016;Egeru 2016). However, due to increasing climate variability and uncertainties, the traditional forecasting methods are perceived to be less reliable (Kagunyu et al 2016).…”

Section: Climate Change Informationmentioning

confidence: 99%

Climate change perception and impacts on cattle production in pastoral communities of northern Tanzania

2018

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This study examines pastoralists' perception on climate change and impacts on cattle production from ten study villages of Monduli District in Tanzania. This study drew empirical data from 130 cattle owners and 81 participants from focus group discussions in the study villages. Descriptive statistics and thematic analysis were used to analyze the data respectively. Findings from this study indicate that pastoralists are well aware of the general climate trends in their location, its variability and the impacts of extreme weather events on cattle production. The main climate changes perceived by pastoralists include more erratic and reduced amounts of rainfall, rise in temperature and prolonged and frequent periods of drought. Pastoralists mainly view population pressure and tree cutting as the major causes of climate change. Further, this study found that there are no existing climate risk programmes and early warning systems across the district. Importantly, pastoralists reported the negative impacts of climate change on cattle production. The severe recurrent drought periods result in shortage of forage and water, leading to cattle starvation and malnutrition. Pastoralists reported massive cattle deaths and outbreaks of diseases such as contagious bovine pleuropneumonia and tick-borne diseases. Further, reduction in milk production and poor livestock market prices were also reported as negative impacts on cattle production. Given the range of negative impacts of current climate change and extreme weather events on cattle production, the implications of climate change must be taken into account to ensure longer-term survival and sustainability of pastoralist communities through strengthening of climate risk awareness programs and early warning systems across the district. Further, this study recommends that government and non-governmental organizations should improve institutional support to pastoralists in order to help them deal with the negative impacts of climate change on livestock production.

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Section: Climate Change Informationmentioning

confidence: 99%

Climate change perception and impacts on cattle production in pastoral communities of northern Tanzania

2018

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“…Altering herd composition between grazers and browsers also allows pastoralists to make use of varying quality and amount of of vegetation available at different times (WISP, 2010;Abate, 2016a). During wet seasons, grass is plenty and thus they usually stock more of grazers (cows and sheep).…”

Section: Use Of Indigenous Knowledge and Practices To Manage Shocksmentioning

confidence: 99%

“…Indigenous knowledge (IK) is the insight possesed by local people that enables them to make a living in a given environment (Dinucci and Fre, 2003;Ghorbani et al, 2013;Abate, 2016a). This knowledge is well adapted to the requirements of local people and conditions.…”

Section: Introductionmentioning

confidence: 99%

“…Many pastoralist communities are characterized by chronic food insecurity (Alinovi et al, 2010). Many studies have focussed on the role of IK in pastoralists' rangeland management (Mapinduzi et al, 2003;Oba, 2009Oba, , 2012Selemani et al, 2012;Abate, 2016a). Dinnucci and Fre (2003) focussed on the role of IK in livestock management among pastoralists in Eritrea.…”

Section: Introductionmentioning

confidence: 99%

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The Role of Pastoralists Indigenous Knowledge and Practices in Reducing Household Food Insecurity in West Pokot, Kenya: A Binary Probit Analysis

Muricho¹,

Otieno²,

Oluoch‐Kosura³

2018

J. Dev. Agric. Econ.

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In recent decades, researchers and development practitioners have explored strategies to manage shocks and reduce food insecurity in the arid and semi-arid lands (ASALs) especially through introduction of modern scientific approaches and interventions; for instance promotion of exotic livestock breeds, but these interventions have not yielded desired results. This has been attributed to the fact that most of these interventions ignore pastoralists' own indigenous knowledge and practices and thus tend to have low acceptability. Recognizing the need for context-specific locally-acceptable and adaptable solutions to pastoralists' challenges, the present study assessed the role of indigenous knowledge and practices in reducing food insecurity in pastoralists' households in West Pokot County, Kenya. Data was collected from arid and semi arid locations. A focus group discussion, key informant interviews and individual surveys on 191 households were conducted. Results demonstrate the value attached to traditional customs, guided migratory patterns and sustainable human-environment interactions in adapting to the harsh environment and mitigating food insecurity. Results from a binary probit regression analysis showed that seasonal transhumant migration, traditional pasture conservation and planting indigenous drought tolerant crops have a significant effect in reducing household food insecurity. The findings point to the need for documentation of indigenous knowledge and practices and their integration in long-term programs and plans aimed at building resilience in pastoralist systems.

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“…Territory and natural resources are the major sources of conflicts inducing extreme climatic events for which the violent and the peaceful category of conflict resolution mechanisms and community self-help can be a solution. The violent includes war and duel, whereas the peaceful includes avoidance, burying the conflict in the symbolic process, negotiation, mediation, arbitration and adjudication (Stark, 2011 andAbate, 2016). A number of studies have attributed conflicts to the huge scale competition for scarce resource.…”

Section: Introduction 1backgrounds Of the Studymentioning

confidence: 99%

Climate Resilient Indigenous Community Self-Help Practices in Oromo Gadaa System: The Cases of Sikkoo-Mandoo Oromo in Oromia, Ethiopia

2020

JCSD

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Climate resilient livelihood is used to mitigate the adverse climatic effects. The farmers' livelihood vulnerable to extreme climatic events were recorded in study area. Hence, this study was aimed to investigate climate resilient indigenous livelihood practices in Oromo Gadaa system. Data were collected by 69 respondents' interview and literature review and analyzed by descriptive statistics. Indigenous early warning, conflict settlement, and community self-help were the climate resilient livelihood practiced in study area. Majority of farmers have been used indigenous early warning information forecasted by Raagaa Wogii. Tree ring, sediments layer, and wind direction have been used to know and predicts extreme climatic event in indigenous early warning system. In alleviating climatic effects of conflict, Gadaa system have allocated the responsibilities of every individual in indigenous conflict prevention and resolution. The Sadii walii dhoksuu, Sadii walii obsuu, Sadii walgorsuu and Araaramuu have been the conflicts prevention mechanisms settled by conflicting parties. The Ilmo-limmoo, Qora, and Gumaa have been conflict resolution techniques mainly settled by hayyuus, Ambaa Gadaa and Abbaa gadaas through hearing the causes in detail. Seera siiqqee has been used to settle the conflicts between man and woman whereas Guula has been the resolution mechanisms of political conflict. The community self-help practices:

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Contribution of Indigenous Knowledge to Climate Change and Adaptation Response in Southern Ethiopia

Cited by 27 publications

References 28 publications

Climate change perception and impacts on cattle production in pastoral communities of northern Tanzania

Climate change perception and impacts on cattle production in pastoral communities of northern Tanzania

The Role of Pastoralists Indigenous Knowledge and Practices in Reducing Household Food Insecurity in West Pokot, Kenya: A Binary Probit Analysis

Climate Resilient Indigenous Community Self-Help Practices in Oromo Gadaa System: The Cases of Sikkoo-Mandoo Oromo in Oromia, Ethiopia

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