Use of collective action for land accessibility among settled Fulani agro-pastoralists in southwest Nigeria

Abstract

Having identified the use of collective action in gaining access to land in an earlier study, this study examined the forms of collective action being utilised by settled pastoralists in southwest Nigeria for land accessibility and use. The justification for this lies mainly on the optimism of the group theory that individuals with common interests would voluntarily act to further those interests. Six Fulani communities were selected purposively and data were collected from 120 settled agro-pastoralists. Interviews and focus group discussions were used to generate data on social features, livelihoods and collective action. Nine forms of collective action were identified, which were based on social networks and organised effort towards peaceful co-existence. Most of the collective action were rated effective by pastoralists in enhancing their land access. However, using the complete model with the Logit link function in the ordinal regression procedure, the study identified five of the collective actions with a higher probability (P \ 0.05) of removing land restrictions, which were forms of use, farm size, grazing distance, grazing fields and land title restrictions. The most relevant problems to the effectiveness of collective action in the study area were the unwillingness of host communities and the non-participation of pastoralists. It is, therefore, recommended that settled pastoralists invest more on social networks in order to build stronger linkages with pastoral and host communities. This will enhance the ability to engage positively in the spheres of market and civil society. The organised efforts for peaceful coexistence will reduce the incidence of internal conflict.

L’organisation collective pour l’obtention d’une voix au chapitre

“…Il s'agit d'un effort commun qui sert des objectifs pluriels (Vézina et Bernheim, 2011). Notamment par la négociation de certains avantages, elle constitue un moyen pour les membres d'un groupe d'élever leur « voix » à propos d'enjeux qui les concernent (Anand, 2003 ;Fabusoro, 2009), autour d'un projet auquel ils s'identifient, malgré les intérêts parfois divergents des uns et des autres (Reynaud, 1997).…”

“…Les routiers ont opté pour l'agir ensemble afin de faire entendre leur voix au regard d'enjeux qui leur sont propres par l'obtention du statut d'association reconnue à la table de concertation du gouvernement (Anand, 2003 ;Fabusoro, 2009). La notion de projet (Boutinet, 1993 ;Reynaud, 1997) est mobilisée dans la compréhension de la genèse du collectif, puisqu'en tant que moteur de l'agir elle lui est indissociable (Bréchet et Desreumaux, 2007).…”

“…L'Association assure des services et une représentation applicables à tous les routiers sans égard à leur statut afin de défendre et de promouvoir les intérêts des travailleurs de l'industrie du transport. Elle répond dès lors à la nécessité pour les routiers de faire entendre leur « voix » (Anand, 2003 ;Fabusoro, 2009), ce qui donne un sens profond à leur projet commun (Bréchet et Desreumaux, 2007). Il est possible de conjuguer les intérêts individuels et collectifs des routiers par la présence aux différentes tables gouvernementales où se décident les divers aspects du cadre réglementaire applicable au métier.…”

Pastoralism and Development in Africa

“…Yet the integration of pastoral herding with crop cultivation can be an advantage, especially where livestock/farm owners use crop residues as grazing reserves (Toulmin and Gueye, 2003). Where such agro-pastoral families developed new strategies, they put their livestock on the communal pastures during the wet season, before returning to their enclosure reserves, for which they have exclusive access during the dry season (Angassa and Oba, 2008;Fabusoro, 2009). Nonetheless, because of their smaller sizes, crop plots and range enclosures have not offset the need for herd mobility, although the regularity of the transhumance has been significantly transformed (Samuels et al, 2008).…”

Managing Pastoralism and Water Rights in the Upper West Region of Ghana: A Blame Game Among Actors

“…Livestock serves as food and income security because they are able to withstand fluctuating weather patterns than crop (Bogale & Korf, 2009). Therefore, livestock forms an integral part of social life and ideological values that guarantee the survival of individuals and the continuity of institutions (Fabusoro, 2009;Katjiua & Ward, 2007;Omosa, 2005). To pastoralists, livestock are insurance as they provide social links through bride price, inheritance and as ritual objects (Omosa, 2005).…”