Pastoralism is defined here as a s>s:em in which humanity mediates the relation between land and animals. The paper argues that the conventional idea of pastoralism as a pure relation between animals and land obscures indigenous resource management systems such as that of the Simi, with its seasonal variations in both labour and pasture. This management is exercised through flexible social groupings w hich mediate the relation between the size of (he herd and the capacity of the pasture. The fact that there is no historical evidence of overgra/.ing in a general sense in Sami areas must be seen in connection with this management system.It is commonly believed that pastoral management systems necessarily imply periods of ecological breakdown and loss of animals through famine. According to conventional knowledge, the reason for this development is to be found in the combination of individual ownership of animals and common ownership of land which characterizes a pastoral economy. A possible implication of such a situation is stressed, in the 'tragedy of the commons' (Hardin, 1968). Every single herder will (ry to maximize individual gain by putting more animals on the pasture, and this ultimately leads to overgraring, diminishing herds and economic loss for all herders.This view, which was presented as an abstract model of human behaviour and adopted as an unconditional paradigm by many wildlife biologists and civil administrators (Freeman, 1985) has WORKSHOP IN PLITICAL THEORY AND POLICY ANALYSIS 613 NORHI PARK
Abstract:Reindeer herding in Finnmark has been widely perceived during the last few decades as a perfect example of the tragedy of the commons. The present article claims that this discourse relies on flawed assumption regarding land tenure. Our historical analysis of the term 'common' in relation to resources in Finnmark shows the term to reflect a misunderstanding of local categories, practices, and concerns related to pastures, territories, and natural resources more generally. In this sense, it exposes a case of 'mistaken identity' between the formal legal conception of 'commons' and the customary rules and thinking of reindeer herders. We turn to different strands of critical institutionalism to analyse the processes of institutional change that have allowed these errors and misunderstandings to be formalised and naturalised in the current governance system. We show that a process of institutional bargaining between the Norwegian Parliament, the Sámi Parliament, and the International Labour Organisation has recently re-enforced an alien conception of a 'commons' to which ambiguous groups of people have equivocal rights. In parallel, a process of institutional layering of new regulatory actors and rules on top of existing ones has taken place. This regulatory ratcheting has resulted in the blurring of the authorities and jurisdictions intrinsic in the customary tenure system. Moreover, the new layers of regulations have actively overemphasized the Sámi customary obligation of sharing resources to legitimize 1 The "Results" section of the present article is developed from our book chapter "Er Finnmarksvidda en allmenning?" forthcoming in Norwegian in Benjaminsen et al. (2015). 20Andrei Marin and Ivar Bjørklund the new, ambiguous, conception of commons. This process is explained as one of institutional bricolage based on naturalisation by analogy and authority processes that allow certain powerful actors to influence the production of institutional arrangements favourable to them. All three processes underline the negotiated, dynamic nature of institutional change. We propose this integrative analysis of institutional and general social dynamics is beneficial in studying commons as everyday practices affecting natural resource governance.
Abstract:Reindeer herding in Finnmark has been widely perceived during the last few decades as a perfect example of the tragedy of the commons. The present article claims that this discourse relies on flawed assumption regarding land tenure. Our historical analysis of the term 'common' in relation to resources in Finnmark shows the term to reflect a misunderstanding of local categories, practices, and concerns related to pastures, territories, and natural resources more generally. In this sense, it exposes a case of 'mistaken identity' between the formal legal conception of 'commons' and the customary rules and thinking of reindeer herders. We turn to different strands of critical institutionalism to analyse the processes of institutional change that have allowed these errors and misunderstandings to be formalised and naturalised in the current governance system. We show that a process of institutional bargaining between the Norwegian Parliament, the Sámi Parliament, and the International Labour Organisation has recently re-enforced an alien conception of a 'commons' to which ambiguous groups of people have equivocal rights. In parallel, a process of institutional layering of new regulatory actors and rules on top of existing ones has taken place. This regulatory ratcheting has resulted in the blurring of the authorities and jurisdictions intrinsic in the customary tenure system. Moreover, the new layers of regulations have actively overemphasized the Sámi customary obligation of sharing resources to legitimize 1 The "Results" section of the present article is developed from our book chapter "Er Finnmarksvidda en allmenning?" forthcoming in Norwegian in Benjaminsen et al. (2015). 20Andrei Marin and Ivar Bjørklund the new, ambiguous, conception of commons. This process is explained as one of institutional bricolage based on naturalisation by analogy and authority processes that allow certain powerful actors to influence the production of institutional arrangements favourable to them. All three processes underline the negotiated, dynamic nature of institutional change. We propose this integrative analysis of institutional and general social dynamics is beneficial in studying commons as everyday practices affecting natural resource governance.
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