După coada oilor: long-distance transhumance and its survival in Romania

Abstract

Long-distance transhumance still exists in Romania, but is becoming increasingly rare. This article gives some of the reasons why the phenomenon arose, why it has survived for so long and what are the main threats to its continuation. It attempts to show how deeply ingrained pastoralism is in Romanian culture. After giving a historical and geographical perspective on the practice, the article focusses on four transhumant families from an area which is famous for its shepherding skills. The area's name is Mărginimea Sibiului and it lies in the southern Carpathian Mountains. One family from the village of Jina is singled out for particular attention. The article looks at how this family manages its sheep, its hired shepherds and its journeys between seasonal pastures. It assesses the economic viability of sheep farming in Romania and the pros and cons of walking sheep over long distances, outlining some of the social, cultural and environmental benefits which would be lost if transhumance were no longer practised.

Holocene treeline and timberline changes in the South Carpathians (Romania): Climatic and anthropogenic drivers on the southern slopes of the Retezat Mountains

“…Foeni-Salaș, W-Banat, Romania; Arnold and Greenfield, 2006). A recent study by Juler (2014) focused on Medieval long-distance transhumance in Romania and its fast disappearance after communist times. In that study, an important transhumance route runs through the Retezat Mountains.…”

The role of identity in the 2015 Romanian shepherd protests

“…Although the shepherd is an economically marginal figure in Romania, long association with folk history and the cultural identity of the country provides a degree of legitimacy and recognition of their claims. Changes wrought by processes of democratisation and privatisation have challenged traditional practices and led to further economic marginalisation (Juler, 2014;Roger, 2016). Fragmentation of land tenure has for example This is an Accepted Manuscript of an article published by Taylor & Francis in Identities on 31 January 2018, available online: https://www.tandfonline.com/doi/abs/10.1080/1070289X.2017.1400322…”

“…Micu (2014: 133) also notes that land has traditionally been understood 'as "means of subsistence" and "social connector" rather than economic asset or means of production.' Where rural development does take place shepherds can find themselves excluded from traditional routes and trails by roads and urban developments (Juler, 2014). Together, these structures and beliefs have impacted the transhumant practices and squeezed the space available, as shepherds are increasingly out of place.…”

“…In the Romanian context, Huband et al (2010) note that transhumant practices are relatively low-intensity, have limited environmental impact, having been longestablished. Attempts to monitor animal welfare through registration and concerns over hygiene and the spread of diseases place additional burdens on shepherds (Juler, 2014).…”

Interstitial but Resilient: Nomadic Shepherds in Piedmont (Northwest Italy) Amidst Spatial and Social Marginalization

“…'wandering pastoralism'), is a form of mobility-based sheep husbandry widespread in several regions of North Italy (Nori and De Marchi 2015, Verona 2016, De Marchi 2010, Verona 2006, Perco 1982. It can be conceptualized as a form of transhumance, as these shepherds and their flocks seasonally exploit complementary resources on highlands and lowlands (Bunce et al 2004, Ruiz and Ruiz 1986, O'Flanagan, Lasanta Martinez, and Errea Abad 2011, Mack, Walter, and Flury 2013, Liechti and Biber 2016, Juler 2014. But unlike contemporary forms of European transhumance, in which the animals are stabled during winter, in Alpine nomadism winter mobility is retained and focuses on forage resources available in the intensively used lowlands.…”