Thanks to Dr. Soul Shava, Training Manager at the Aurecon Training Academy, in Pretoria, South Africa for sharing a recent study, by researchers from Rhodes and Cornell Universities and the Sebakwe Black Rhino Conservation Trust, on indigenous crops with the Nourishing the Planet project. We encourage everyone to continue to send in suggestions for examples of, and writing about, environmentally sustainable agriculture innovations to dnierenberg@worldwatch.org. Your input is helping to shape our research! Written by Ronit Ridberg and cross posted from Nourishing the Planet.

A recent study by researchers from Rhodes and Cornell Universities and the Sebakwe Black Rhino Conservation Trust found that traditional food crops, such as mubovora (pumpkin) and ipwa (sweet reed), are an important source of community resilience in Zimbabwe—including resilience to climate change and economic turbulence.

Unlike traditional crops, the majority of commercial crops that have been introduced to the region “are not adapted to local conditions and require high inputs of agrochemical inputs such as fertilizers, mechanization, and water supply,” according to the study. These crops tend to be more vulnerable to climatic changes, such as the drought and subsequent flooding that occurred in Zimbabwe’s Sebakwe area in 2007–08.

To avoid some of these challenges, many communities and farmers turned—and returned—to growing traditional and indigenous crops. By incorporating indigenous vegetables and increasing crop diversity, farmers improved their diets and increased agricultural resilience to pest, diseases, and changes in weather. Planting different varieties of maize and millet also enabled farmers to match specific crops to their own microclimates.

Additional benefits of growing more diverse crops include seed saving and the processing of traditional foods. With dried and other preserved traditional foods, communities have a more secure and reliable food source during the off-seasons. And seed saving and sharing enable communities to remain independent from commercial agricultural companies, helping to ensure future food security.

For more on the benefits of growing indigenous vegetables as crops, see Innovation of the Week: Homegrown Solutions to Alleviating Hunger and Poverty, Keeping Weeds for Nutrition and Taste, and Creating a Well-Rounded Food Revolution.

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Cross posted from Worldwatch Institute’s Nourishing the Planet blog.

For pastoralist communities like the well-known Maasai in Kenya, livestock keeping is more than just an important source of food and income; it’s a way of life that has been a part of their culture and traditions for hundreds of years.

But, in the face of drought, loss of traditional grazing grounds, and pressure from governments and agribusiness to cross-breed native cattle breeds with exotic breeds, pastoralists are struggling to feed their families and hold on to their culture.

The key, however, to maintaining the pastoralist way of life, at least in Kenya, may also be the key to preserving the country’s livestock genetic biodiversity, as well as improving local food security.“Governments need to recognize,” says Jacob Wanyama, coordinator with the African LIFE Network in Kenya— an organization that works to improve the rights of pastoralist communities in Eastern Africa, “that pastoralists are the best keepers of genetic diversity.” (See also: The Keepers of Genetic Diversity)

Anikole cattle, for example, a breed indigenous to Eastern Africa, are not only “beautiful to look at,” says Wanyama, but they’re one of the “highest quality” breeds of cattle because they can survive in extremely harsh, dry conditions—something that’s more important than the size and milk production of the cattle, especially as climate change takes a bigger hold on Africa. And indigenous breeds don’t require expensive feed and inputs, such as antibiotics to keep them healthy.

More than just a consistent and reliable source of food, Anikole cattle also help preserve the pastoralist culture and way of life. Though most pastoralists recognize that many of their children might choose to go into the cities instead of continuing the nomadic herding lifestyle of pastoralists, the preservation of Anikole cattle and other indigenous breeds will allow those that choose to stay to feed and support their families and community for years to come. (See also: Maintaining Links to Tradition in a Changing World)

And, similarly, in Mozambique, the International Rural Poultry Center of the Kyeema Foundation and International Crops Research Institute for the Semi-Arid Tropics are promoting livestock as more than just a means to improve food security.

The two organizations are partnering to work with farmers—most of them women—to raise chickens on their farms. Because women are often the primary caregivers for family members with HIV/AIDS, they need easy, low-cost sources of both food and income. Unlike many crops, raising free-range birds can require few outside inputs and very little maintenance from farmers. Birds can forage for insects and eat kitchen scraps, instead of expensive grains. They provide not only meat and eggs for household use and income, but also pest control and manure for fertilizer. (See also: Prescribing Improved Nutrition to Combat HIV/AIDS in Africa)

In Rwanda, Heifer International is helping farmers use livestock to rebuild their homes and improve their income after the devastating genocide that occurred 15 years ago. Heifer began working in Rwanda in 2000, introducing a South African dairy breed, known for its high milk production, because, according to Dr. Karamuzi, “no stock of good [dairy cow] genes” was left in the country after the genocide.

And he says that these animals help prove “that even poor farmers can take care of high producing cows.” Heifer has certain conditions for receiving cows—including that farmers build a pen and dedicate part of their land to growing pasture—which made people skeptical, especially when they were used to letting animals roam freely to graze on grass. But as people began seeing the results of Heifer’s training, they become less suspicious and more interested in working with the group.

And these animals don’t only provide milk—which can be an important source of protein for the hungry—and income to families. They also provide manure, which provides not only fertilizer for crops, but also is now helping provide biogas for cooking to households raising cows in the country as part of a the National Biogas Program. And they give families a sense of security as they, and the entire country, continue to recover and rebuild. (See also: Healing With Livestock in Rwanda)

To read more about how smallscale livestock can improve food security and preserve and rebuild communities, see: Teacher Turned Farmer. . .Turned Teacher, Got Biogas?, Conserving Endangered Animal Genetic Resources in Kenya.

Photo Credit: International Livestock Research Institute

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This is the first in a three-part series about the Food, Agriculture, and Natural Resources Policy Analysis Network. Cross posted from Worldwatch Institute’s Nourishing the Planet.

The Food, Agriculture, and Natural Resources Policy Analysis Network (FANRPAN) lives up to its name by linking farmers, businesses, academia, researchers, donors, and national and regional governments. “One thing that we {Africa} fail to do is form coalitions for a common cause,” says Dr. Lindiwe Sibanda, the CEO of FANRPAN. But by connecting rural farmers directly to the private sector, to policy-makers, and to the agricultural research community, they’re trying to build a food secure Africa.

FANRPAN’s has national nodes in thirteen countries that help bring its members together, with a national secretariat hosted by an existing national institution in each country that has a mandate for increasing agricultural research and advocacy.

Another problem that plagues Africa, according to Dr. Sibanda, is that “we don’t know how to learn from the local.” But she says “farmers know what to do” when it comes to dealing with climate change and other issues that impact agriculture in sub-Saharan Africa. As a result, FANRPAN works to create dialogue and allow exchange of ideas directly between farmers in the field, researchers in laboratories, and policy makers in conference rooms and parliaments throughout Africa.

FANRPAN’s projects include everything from helping improve access to markets for women farmers through its Women Accessing Realigned Markets (WARM) project to helping develop and strengthen the Common Market for Eastern and Southern Africa (COMESA) Regional Comprehensive Africa Agriculture Development Programme (CAADP) Compact (See In Eastern and Southern Africa, Improving Trade and Identifying Investment Opportunities and Creating Game Plans for Investment and Policy to Improve Food Security.) They also recently completed the Africa-Wide Civil Society Climate Change Initiative for Policy Dialogues that brought together African NGOs and farmers groups at the United Nations Conference on Climate Change last December. And the Strategies for Adapting to Climate Change in Rural sub-Saharan Africa, to help the most vulnerable populations deal with climate change.

And while Dr. Sibanda says investment in research is important, “it’s not the panacea. For me, it’s about people driving investments.”

Stay tuned for more about FANRPAN’s projects later this week.

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Name: Jacob Wanyama

Affiliation: African LIFE Network

Location: Nairobi, Kenya

Bio: Jacob Wanyama is a coordinator with the African LIFE Network in Kenya, an organization that works to increase rights for pastoralist communities. He has been working for pastoralist peoples for nearly two decades with organizations such as Practical Action (formerly ITDG) and Veternaires Sans Frontiers (VSF).

What is the nature of the problem that you and the LIFE Network are dealing with in pastoralist communities? Pastoralists mostly depend on producing livestock. These communities have produced certain breeds for centuries. These animals are suited to the environment and they are critical to the cultural and economic survival of the pastoralists in these harsh environments. But because of conflict, drought, and other environmental problems in the area, it is becoming harder for pastoralists to maintain their way of life. There is a lack of services and infrastructure in these communities. They are very low on the opportunity ladder, and in Kenya especially the pastoralist communities don’t get government services or support.

Another problem is that government programs in these areas have often discouraged or destroyed what communities have been doing. Because of the need to produce food quickly, many governments have promoted replacing indigenous breeds that are considered to be inferior because they don’t produce a lot of meat. The government has encouraged pastoralists to breed local breeds with exotic breeds or to just replace the local breed. The problem is that the new breed is not used to the region. This has gone on for many years, so now many indigenous breeds are disappearing. The world is losing roughly one livestock breed every week.

This is the case in many areas where livestock are kept. In Africa, India, Mongolia, pastoralists are not given a chance to maintain their breeds of indigenous livestock, and therefore the world is losing many sources of animal genetic diversity. These animals are the only way of using these very dry and harsh areas, which otherwise could not support communities. So, many pastoralists are giving up their way of life. They can’t feed their families anymore.

What are some of the grassroots strategies the LIFE Network has used to help these communities? We try to create awareness among pastoralists. They have been getting misinformation and discouragement from the government. So we spend time with them and tell them, “what you have and what you had is very valuable. You are providing an important service not just to yourself but to the world. You have the right to demand recognition.” We also tell them that they should base decisions about what types of livestock they breed on knowledge. We need to strengthen these communities and give them the tools to make their own decisions. We also assist pastoralists in documenting what they have and then we work with lawyers to formulate statements that demand government development in their communities.

How do you attract national or international attention to these issues? We try to raise this issue with different governments. We’ve been able to speak to the governments of Kenya, Botswana, and Uganda. These governments, though, don’t seem to understand the unique position of the pastoralists and where they need to be. Some countries have moved a step forward, though. Kenya, Uganda, and India have developed institutions and ministries that are mandated to address pastoralists. But that has not meant that things have changed in terms of food and conservation. These governments are still focused on settled people. In Tanzania, the situation is even worse. The Tanzanian government says that it is difficult to provide services to pastoralists, since they move around so much, and encourages pastoralists to settle. But, if you settle them and reduce the number of livestock they have, you have a situation in which pastoralists have nothing to do. A lot of them end up destitute.

But we look for ways to ensure that people’s rights are assured. We want to facilitate the market for livestock keepers and figure out how to document their breeds as a way of making the governments pay attention. One of the things communities need to do is set up their rules and demands to their countries and the international community. They need to say what action they think is appropriate for these communities to be respected.

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Co-written with Dr. Jacob Wanyama and originally featured in the Mail & Guardian. Cross posted from Worldwatch Institute’s Nourishing the Planet.

Maralal, Kenya, is mostly known for its wildlife. And as we made the seven hour, bumpy trek from Nairobi — half of it on unpaved roads — we saw our fair share of water buffaloes, rhinos, impala, and giraffes. But we weren’t here to go on safari. We were here to meet with a group of pastoralists — livestock keepers who had agreed to meet with us and talk about the challenges they face.

We met in the community primary school and it was humbling to see so many people — many wearing traditional Maasai clothing, brightly woven clothe, beads, elaborate earrings — come through the door to greet us.

Over the years, pastoralists like the well-known Maasai here in Kenya have been pushed out of their traditional grazing lands to drier and drier regions, places where it was easy to ignore them. But as the effects of climate change, hunger, drought and the loss of biodiversity become more evident, it’s increasingly hard to push livestock keepers’ rights aside. Governments need to recognize that pastoralists are the best keepers of genetic diversity.

Anikole cattle, for example, a breed indigenous to Eastern Africa, are not only beautiful to look at but they’re one of the “highest quality” breeds of cattle because they can survive in extremely harsh, dry conditions — something that’s more important than ever as climate change takes a bigger hold on Africa.

Although most of the people we met don’t have access to cable TV or even radios, they do have a good sense of the challenges their fellow livestock keepers face all over Kenya. They are aware that climate change is likely responsible for the drought plaguing much of East Africa, killing thousands of livestock over the last few months. They know that conflict with neighbouring pastoral communities over water resources and access to land makes headlines in Kenya’s newspapers. And they know that many policy-makers would like to forget they exist, considering their nomadic lifestyle barbaric, as our guide Dr Pat Lanyasunya, a member of the Africa LIFE Network, explained.

Unfortunately, governments and agribusiness don’t share the same viewpoint. They’re increasingly promoting cross-breeding of native breed with exotic breeds — breeds that were designed to gain more weight and produce more milk. The problem is, however, that these newer breeds have a hard time adapting to sub-Saharan Africa’s dry conditions, as well as the pests and diseases present here. As a result, pastoralists who adopt these breeds have to spend more on feed and inputs, like pesticides and antibiotics to keep cattle healthy.

One of the most serious problems we heard about was the effects that replacing indigenous breeds of livestock with mixed breeds of more exotic cattle have had during the drought. These livestock keepers began replacing their indigenous Zebu cattle with mixed breeds about 15 years ago after missionaries introduced them to the community. While the new breeds were bigger and could potentially produce more meat or milk, they aren’t as hardy as native cattle that can travel long distances without much water.
According to one of the community elders, the “old breeds could go 40km [for food and water] and come back,” but the new breeds can’t tolerate the distance or the heat. In the past, water sources could be much farther away and the cattle could thrive, but now they need to be much closer.

That’s one reason different pastoralist communities sometimes clash — when cattle can’t travel far for water, livestock keepers have to find it elsewhere, often at sites that are traditionally used by different communities. A man wearing a Harley-Davidson hat along with his Maasai shawl acknowledged that although they fight with other communities over resources, “they’re just like us”, trying to survive with very little support from the government or NGOs. The conflict has not only effected the raising of livestock, but also forced schools to close and created more internally displaced people as they are driven off the land.

What surprised us most about these livestock keepers is their understanding that the world is changing. They know that many of their children won’t live the same kind of lives that their ancestors lived for centuries. Many will choose to go to the cities, but they said if their children become “landed”, they want them to maintain links to the pastoralist way of life. And they said that for some of them, livestock is what they do best and what they have a passion for — and that they should be allowed to continue doing it.

Dr Jacob Wanyama is a veterinarian and coordinator for the Africa LIFE Network.

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Cross posted from Worldwatch Institute’s Nourishing the Planet.

Richard Haigh runs Enaleni Farm outside Durban, South Africa, raising endangered Zulu sheep, Nguni cattle (a breed indigenous to South Africa that is very resistant to pests), and a variety of fruits and vegetables. Check out this video from my conversation with Richard about his sheep, his garden, and the meaning behind the name of his farm:

Richard Haigh doesn’t look like your typical African pastoralist. Unlike many Africans who grew up tending cattle, sheep, goats, and other livestock, Richard started his farm in 2007 at the age of 40. He quit his 9–5 job at a nongovernmental organization and bought 23 acres of land outside Durban, South Africa.

He wanted to totally change his life.

Today, he runs Enaleni Farm (enaleni means “abundance” in Zulu), raising endangered Zulu sheep, Nguni cattle (a breed indigenous to South Africa that is very resistant to pests), and a variety of fruits and vegetables.

Richard is cultivating GMO-free soya, as well as traditional maize varieties. “All the maize tells a story,” he says. Like the sheep and cattle, many maize varieties are resistant to drought, climate change, and diseases, making them a smart choice for farmers all over Africa.

This sort of mixed-crop livestock system is becoming increasingly rare in South Africa, according to Richard, because of commercial farms that rely on monoculture crops rather than on diverse agricultural systems.

Richard likes to say that his farm isn’t organic, but rather an example of how agro-ecological methods can work. He practices push-pull agriculture, which uses alternating intercropping of plants that repel pests (pushing them away from the harvest) and ones that attract pests (pulling them away from the harvest) to increase yields. He also uses animal manure and compost for fertilizer.

But perhaps the most important thing Richard is doing at Enaleni doesn’t have to do with the various agricultural methods and practices he’s using. It’s about the “stories” he’s telling on the farm. By showing local people the tremendous benefits that indigenous cattle and sheep breeds, and sustainably grown crops, can have for the environment and livelihoods, he’s putting both an ecological and economic value on something that’s been neglected. “Local people don’t value what they have,” says Richard, because extension agents have tended to promote exotic livestock and expensive inputs.

In addition, Richard asks himself “what can we do that is specific to where we live?” In other words, how can we promote local sources of agricultural diversity that are good for the land and for people?

Richard is also helping document the diversity on his farm. He’s been sending blood samples to the South African National Research Foundation to help them build a DNA “hoof print” of what makes up a Zulu sheep. This sort of research is important not only for conserving the sheep, but for helping to increase local knowledge about the breeds that people have been raising for generations.

As a result of his conservation work, Richard and Enaleni Farm have been recognized by Slow Food International, which wants to work with the farm and local communities to find ways to ensure that the Zulu sheep don’t disappear.

Richard hopes to share his knowledge about agriculture with local farmers, teaching them how to spot and prevent disease in indigenous sheep, as well as explaining agro-ecological methods of raising food.

Check out the most recent issue of the journal Science which takes a look at ways to improve food security as the world’s population is expected to top 9 billion by 2050. To best nourish both people and the planet, the journal suggests a rounded approach to a worldwide agricultural revolution by encouraging diets and policies that emphasize local and sustainable food production, along with the implementation of agricultural techniques that utilize biotechnology and ecologically friendly farming solutions.

McDonald’s is hoping to change the way consumers view fast food. In partnership with the E-CO2 Project, an independent U.K. consulting firm, the company is launching a three-year study to assess methane production from beef cows in the United Kingdom, as well as ways to reduce livestock production of the greenhouse gas.

A burger joint famous for drive-thru windows and Happy Meals is certainly not the first business that comes to mind when one thinks about environmental sustainability. But with increasing mainstream awareness of the negative consequences of beef production for both human health and the environment, the fast-food giant is looking to reposition itself as leader of green business models.

McDonald’s purchases beef from more than 16,000 British and Irish farmers, who raise their cattle in large feedlots. The methane gas produced by livestock accounts for an estimated 4 percent of the U.K.’s total carbon emissions. McDonald’s hopes that the results of the study will help guide efforts to reduce suppliers’ methane production. The initiative also will likely help “green” the corporation’s image in the minds of an increasingly environmentally conscious public.

Cross posted from Nourishing the Planet.

For half the world’s population, every meal depends on an open fire that is fueled by wood, coal, dung, and other smoke-producing combustibles. These indoor cookfires consume large amounts of fuel and emit carbon dioxide and other dangerous toxins into the air, blackening the insides of homes and leading to respiratory diseases, especially among women and children.

Biogas, however, takes advantage of what is typically considered waste, providing a cleaner and safer source of energy. Biogas units use methane from manure to produce electricity, heat, and fertilizer while emitting significantly less smoke and carbon monoxide than other sources of fuel. Access to an efficient, clean-burning stove not only saves lives—smoke inhalation-related illnesses result in 1.5 million deaths per year—it also reduces the amount of time that women spend gathering firewood, which the U.N. Development Programme (UNDP) estimates is 10 hours per week for the average household in some rural areas.

The IFAD-funded Gash Barka Livestock and Agricultural Development Project (GBLADP) helped one farmer in Eritrea, Tekie Mekerka, make the most of the manure his 30 cows produce by helping to install a biogas unit on his farm (similar to the unit that Danielle saw in Rwanda with Heifer International). Now, says Mekerka, “we no longer have to go out to collect wood for cooking, the kitchen is now smoke-free, and the children can study at night because we have electricity.”Additionally, Mekerka is using the organic residue left by the biogas process as fertilizer for his family’s new vegetable garden.

In Rwanda, the government is making biogas stove units more accessible by subsidizing installation costs, and it hopes to have 15,000 households nationwide using biogas by 2012. While visiting with Heifer Rwanda, Danielle met Madame Helen Bahikwe, who, after receiving government help to purchase her biogas unit, is now more easily cooking for her 10-person family and improving hygiene on the farm with hot water for cleaning.

In China, IFAD found that biogas saved farmers so much time collecting firewood that farm production increased. In Tanzania, the Foundation for Sustainable Rural Development (SURUDE), with funding from UNDP, found that each biogas unit used in their study reduced deforestation by 37 hectares per year. And in Nigeria, on a much larger scale, methane and carbon dioxide produced by a water purifying plant is now being used to provide more affordable gas to 5,400 families a month, thanks to one of the largest biogas installations in Africa.

To read more about how waste can be turned into a source of fuel, energy, and nutrition see: Making Fuel Out of Waste, Growing Food in Urban “Trash,” ECHOing a Need for Innovation in Agriculture, Keeping Weeds for Nutrition and Taste, and Vertical Farms: Finding Creative Ways to Grow Food in Kibera.

If you know of other ways people are making the most of their waste and would like to share it with us, we encourage you to leave a comment or fill out our agriculture innovation survey here.