Experiences from the Drylands Summer School 2025.
By Grace Anyango Ouma
Research and policy agree that there is still need for gender mainstreaming in adaptation policy. This is especially true for pastoralist women who are among the most impacted by global climate change. Therefore, as a qualitative researcher who enjoys asking ‘why?’ around issues, I was delighted when the Drylands Summer School 2025 sent a group of us to the nearby Barambate Village (Isiolo County), to conduct a Focused Group Discussion (FDG) with the pastoralist women as part of a practical field application of the theories learnt. The task involved finding out and experiencing what resilience from below looked like in a dryland context such as Barambate. Specifically we probed how pastoralist women know about impending shocks, the anticipatory actions they take in preparation; What resilience at individual and community levels looks like, the external actors involved and, what their social networks in relation to shocks look like. This practical fieldwork was further enriched by a panel of Key Informant Interviews (KIIs) with individuals possessing in-depth knowledge of the local landscape and community practices. These informants included a local chief, an elderly woman engaged in camel milk trading, and the chairperson of a traditional rangeland management institution known as the Deedha Council of Elders. Incorporating gendered perspectives through Focus Group Discussions (FGDs) and Key Informant Interviews (KIIs) is crucial for generating evidence-based support for the new pastoralist narratives. Drawing from the FGDs and interviews conducted during the summer school, I reflect on my experience and offer insights into the role of gender from a ‘resilience from below’ perspective.
What was not Surprising
The women agreed that in recent years, the local climatic conditions have changed significantly for the worse. According to them, the dry seasons have become longer and more frequent, leading to significantly reduced cattle numbers per household. These observations agree with research, including the most recent IPCC reports. They also experienced locust invasion and “strange animal diseases” whereby the animals ate their own droppings. They have however stayed afloat by engaging in various livelihood activities such as retail and small businesses, butcheries, hotels, and selling of animals and animal products such as milk.
Additionally, the participants confirmed that they relied heavily on Indigenous Early Warning Systems (EWS), such as observing animal behavior, rather than on scientific sources, which they often perceived as unreliable. Ultimately, their primary point of reference remained the elders within their community, whose guidance enabled them to take preventive measures in anticipation of climate shocks.
Power dynamics among women and gendered roles were clearly evident. Women who were part of decision-making committees, as well as those who had been married for longer periods, were perceived to have greater influence in community decisions. Furthermore, women from higher economic backgrounds were reported to be better prepared for climate shocks than their less economically stable counterparts, highlighting the critical role of economic wellbeing in resilience. Women were also directly involved in key aspects of livestock welfare, including herding, disease management, fattening, watering, and participating in decisions related to scouting for forage and pasture.
However, the fairness of the inclusion and exclusion criteria used in selecting beneficiaries for both financial and non-financial aid elicited mixed reactions. Some women voiced concerns that, during the selection process, female members of the selection committees did not always uphold impartiality. They felt that personal biases and favoritism sometimes influenced decision-making, ultimately undermining the fairness of aid distribution.
What surprised us
The women frequently compared the care of livestock to that of children and family whereby success in family care was equated to that of livestock management drawing us to the reality of the centrality of livestock keeping to them. The active role of women in pastoral production therefore challenges the existing notion of their alienation by their male counterparts.
We had assumed that membership in women’s social groups, locally referred to as ‘chama’, would be a source of pride. However, the women pastoralists we spoke to were hesitant to admit belonging to such groups, a response that puzzled us leaving us with more questions than answers. Surprisingly, they had a favorable perception of the role that local government plays in their community including the establishment of Constituency Development Fund (CDF) office, solar-powered bore-hole, school and a police post, in addition to collaborating with other actors such as National Drought Management Authority (NDMA) for aid distribution. This observation stands out, given the widespread skepticism among Kenyan citizens regarding the government’s capacity to effectively deliver services.
The willingness to sell livestock at the early onset of drought was a little surprising considering the general held perception and widely circulated belief that pastoralists keep livestock for prestige and that selling is usually a matter of last resort. The reason this was interesting was that it dispelled the narrative that pastoralists don’t want to sell their livestock. To them, this was a preventive measure to avert huge losses by selling when the cattle are still in their best health and can fetch better prices. The resulting money is used to purchase fodder and prepare the remaining stock and the household for shocks.
Some Key Lessons
Pastoralist women play a central role in the cattle economy and the general pastoral households’ livelihood. The women from Barambate possess extensive Indigenous knowledge that is crucial for climate adaptation. Although some do not directly participate in training and capacity-building programs organized by external actors, a strong peer-to-peer learning system ensures knowledge is widely shared. Moreover, some women serve on village committees responsible for identifying the most vulnerable households to receive non-cash transfers. As the primary recipients of both cash and non-cash (maize) transfers, their role aligns with their strategic household management responsibilities. Notably, they find cash-transfer interventions most effective when provided at later stages of drought. Additionally, women play a significant role in livelihood diversification, emphasizing the need to strengthen pastoralism rather than be pressured to abandon it. Their resilience is deeply rooted in collective community networks for preventive action, meaning that external support can be most effective when it reinforces existing social structures.
Assumptions debunked
Some of the assumptions we held were debunked one after the other. I didn’t realize how deeply steeped my understanding of pastoralism was parsed through the wrong frames. The negative narratives about pastoralism consumed through our education system or media reports had shaped me to assume so much. These old narratives portray pastoralism as ignorant, unproductive and environmentally destructive, calling upon them to be “settled” and adopt a contained lifestyle which is considered more environmentally friendly. Research has proven otherwise, advocating for a new narrative that views pastoralists as they really are- Knowledgeable, resilient and custodians of rangelands, critical in maintaining the drylands ecosystems. In this new narrative, pastoralists, including women, are considered adaptive, resilient and possess indigenous knowledge that has helped them navigate climate variability for as long as they have existed. There is, therefore, a significant need for more qualitative research to challenge the persistently negative narratives and encourage policymakers to adopt evidence-based policy directions, rather than those rooted in misguided frames and assumptions.
Suggestions for Gender Mainstreaming
First, there is a need to improve water infrastructure to enhance sustainability of the kitchen gardens. “We understand the need to diversify our livelihoods and currently use the basic training on agricultural practices to grow vegetables such as spinach, onions, coriander and kales,” said one pastoralist woman. Secondly, local government and external actors should strengthen informal women’s groups and enhance women-focused programs such as saving groups and small businesses. One woman admitted that “Before these trainings and programs, we used to do nothing, but now we have a reason to stay productive and care for our families even during dry seasons”.
Lastly, institutionalize mixed-gender pastoralists consultation forums and organizations to enhance women’s agency while upholding the cultural centrality of men in decision- making for equal representation.
In conclusion, this is a confirmation that pastoralist women in Barambate align with the new narrative; they are adaptive and possess indigenous knowledge. We easily identified features and qualities of resilient systems, such as acceptance of the inevitable existence of uncertainty and change, community involvement and the appropriation of local knowledge and preparedness activities – not resisting change but preparing to live with it. Given the right support, they are a critical infrastructure to rangeland management and promoting resiliencefrom below.
The ‘Drylands summer school’ – exploring local constructs of resilience in the face of shocks and uncertainties in the drylands – was held in Isiolo, Kenya from 23-28 February 2025. It was co-organized by the Center for Research and Development in the Drylands, the Jameel Observatory for Food Security Early Action and the Feinstein International Center at Tufts University, with financial support from the Australian Center for International Agricultural Research and Community Jameel.
Grace A. Ouma is a tutorial fellow at The Technical University of Kenya and currently pursuing a PhD in Public Policy and Management at Kenyatta University in Kenya. As a Public Policy scholar with a specialized focus on Climate Change Policy Narrative analysis, I am dedicated to enhancing legislation and developing advocacy strategies through research and community engagement. My primary objective is to create impactful solutions to social problems ailing the global South that will transcend into the future. Through teaching, research and community engagements, I have developed a profound passion for social justice and advocacy and hope to use my skills and knowledge to influence and bring about transformative change.