The Fulani are an ethnic group of people spread across many countries predominantly in West Africa but found also in Central East and North Africa. The Fulani tribe is one of Africa’s largest ethnic groups with over 40 million people.
The Fulani are an ethnic group of people spread across many countries predominantly in West Africa but found also in Central East and North Africa. The Fulani tribe is one of Africa’s largest ethnic groups with over 40 million people. Fulani herders, also known as Fulani pastoralists, are nomadic or semi-nomadic
Fulani people work mostly with cattle and are mostly on the move in search of pasture for their animals. The Fulani herdsmen are usually found in West Africa’s Sahel and semi-arid regions, but due to recent changes in climate patterns, many of them have relocated further south into the savannah and tropical forest belt; Nigeria, Niger, Senegal, Guinea, Mauritania, Mali, Burkina Faso, Ghana, Benin, Côte d’Ivoire, and Cameroon are among the countries where herdsmen can be found. They are found in northeastern Ferlo and the southeastern section of Senegal. Fula people are a minority group in many of these countries.
In Togo, the traditional herding unit is a Fulani family. The family members’ responsibilities are separated by gender and age.
Men’s primary responsibilities include herd management, grazing site discovery, tent and camp construction, and security tool production, including knives, bows and arrows, and weapons. Traditional female gender tasks such as sourcing food at the market, milking cows, and weaving are all performed by the women in the unit. Some women also work in agriculture, such as cultivating vegetables and raising livestock. The Fulani, known in Mali as the Peulh, is a largely Muslim ethnic group of semi-nomadic herders. Numbering at least 38 million, they are spread across West Africa, from Senegal in the west to the Central African Republic. Some have settled in cities but those who continue to herd cattle can range across vast distances and have at times come into conflict with agricultural communities. Cattle make up the majority of the Fulani herd in nations like Nigeria, and camels are the least popular. With about 60% of cattle being female, male species are frequently eliminated by selling them.
Fulani herders participate in both spontaneous and planned transhumance movements. Pure nomadic Fulani herders tend to migrate at random, but semi-nomadic pastoralists tend to move in an organized manner. Herdsmen migrate to reach locations with enough pasture and water for their cattle, which is one of the main reasons for their nomadic character. The herders also travel to evade tax collectors, unpleasant insects, as well as harsh weather and social conditions. For the herders, one of the most significant advantages of migration is that it increases the availability of food supplies for the cattle while reducing overgrazing. Be-
fore relocating to new locations, the ranchers deploy a scouting party to check for resources like grass and water.
SOURCES OF INCOME
The herdsmen’s primary source of revenue and survival is the sale of goats, sheep, and dairy products like milk and waagashi (a dairy food) also known as farmer’s cheese. The size of their cow herd is sometimes used to determine their wealth and riches. Traditionally, herdsmen loan cows (habbanaya) to one another, and the cow is returned to its original owner once the calf has been born and weaned. The zebu cattle are the most widespread in the West African hinterland because of their drought-resistant features.
Also, due to its resilience to trypanosomiasis and other illnesses directly related to excessive humidity, dwarf N’dama cattle are commonly herded in the wetter areas of Fouta Djallon and Casamance.
Suudu hudo or bukkaru are grass based domed dwellings built by Fulani herders. These dwellings are frequently supported by compact millet stalk pillars in the dry season, and reed mats held together and secured against wood poles in the wet or rainy season.
[The bukkaru house has the benefit of being portable and simple to up and remove. When it’s time to move, the dwellings are demolished and put onto camels, horses, donkeys, or cattle. Some herders now live in mud or concrete block huts.
Many of the misunderstandings between the cattle farmers (herdsmen) and the crop farmers are a result of cattle destroying crop farms. Other known causes include the struggle for scarce land and water resources, theft, and social inequalities. Fulani pastoralists have traditionally grazed in the desert Sahel region of West Africa, mainly due to the harsh environmental circumstances that restrict the quantity of land available for agricultural uses, resulting in less fierce land competition between farmers and herders Fulani pastoralists have increasingly moved southwards to the Guinea savanna and tropical forest areas, resulting in rivalry for grazing routes with farmers, following frequent droughts in the arid Sahel regions. With the population growth, farmers have also relocated north.
Around the thirteenth or fourteenth century, Fulani pastoralists began migrating into northern Nigeria from the Senegambia region. Following the jihad of Uthman and Fodio, the Fulani were assimilated into Northern Nigeria’s Hausa culture. Following that, during the dry season, when the tsetse fly population is low, Fulani pastoralists drive their cattle into the Middle Belt zone, which is dominated by non-Hausa populations, before returning to the north at the start of the rainy season. Cattle grazing on farmlands occurs occasionally while controlling the herd and driving cattle, causing crop devastation and causing conflict. In contrast to the north, which is dominated by Boko Haram, Fulani herdsmen terrorists are primarily found in Nigeria’s Middle Belt. The land-use legislation of 1978 in Nigeria provided the state and federal governments the power to assign and lease land, as well as indigenes. Right to seek and get a certificate of occupancy proving ownership of ancestral lands. Because most pastoral Fulani did not apply for grazing route lands of occupation, repeated transhumance migration resulted in encroachment on the properties of others, and the pastoral Fulani found themselves in a tough situation. Although the Nigerian government designated some regions as grazing routes, confrontations have continued.
Conflicts between pastoralists and farmers claimed the lives of 121 persons in Bauchi and Gombe states between 1996 and 2006.
In 2014, the violence between Fulanis and settled farmers was said to have been the fourth most deadly conflict in the world. Since 2016, tens of thousands of people have died in confrontations between farmers and semi-nomadic herders. Advocacy groups such as Miyetti Allah represent Fulani herders in Nigeria. According to the newest study from the Global Terrorism Index, Fulani herder’s terrorist attacks killed 847 people in five Nigerian states last year, challenges as herdsmen one of them being that the cattle stray into farms and destroy crops when they go out to graze. Also, when it rains, sometimes the cattle vacate their kraals (fences) and go into the farmlands.
When this happens, they go with their owners or one or two people to plead with the farmers. While some of the farmers are understanding, others are difficult and will demand money from them. He recounted rather sadly an incident where a farmer shot three animals for trespassing on his farm. This act was not condoned by the community members and they thought that if one could kill cattle who trespassed on their farms, then they are capable of killing humans too.
He also noted that during the harmattan season and towards the dry season, the grass dries up leaving no food for the cattle. This has a dire ripple effect on both the animals and the herdsmen because when the cattle do not have grass to feed, they are not able to produce milk for sale, which is the primary source of income for the herdsmen, thus, they also go hungry.
During these hard times, they rely on the cattle owners to help them feed themselves and their families. In the rainy season, however, if their cattle are not affected by any disease, they get a good supply of feed and the cattle are also able to produce milk for sale.
Despite the challenges with the farmers, the Fulani herdsmen are well accepted in the community and the people live with them harmoniously. Adu noted that it will be very difficult to prevent the cattle from entering farmlands because most of the farms are not fenced and also the cattle owners do not have money to purchase fodder for their livestock which could have curbed going out to graze. He however suggested that counselling should be offered to both the farmers and the herdsmen to entreat them to be patient with each other and to understand each other better when these situations arise. He noted that this ought to be because they are beneficial to each other: the cattle serve as food and the farms also produce crops for consumption. In other words, they depend on one another to survive. Adu highlighted that the farmers in the community often commend him together with his children for doing a good job by preventing their cattle from going to graze on their farms.
The actions of the Fulani herdsmen have an impact on these nations’ economies, politics, society, religion, education, and security, among other areas.
ECONOMIC
This activity of cattle rearing produces meat, milk, hide, oil, and the hoof and horns of the cattle are used in the production of glue. Cow milk has brought about the cheese industry.
In the Ashaiman township in Ghana, where there is a cattle market, several people take their cows for sale and the government through the district assembly charges a fee on every cattle for sale. This generates revenue for the government. The Fulanis are the drivers of the “cattle economy”. Cattle rearing also employs insecticide and pesticide sellers, and veterinary officers. Exporting cow meat or milk and other dairy products provides businesses for several people which helps the economic growth of the countries. The negative impact of the business of cattle rearing or herding however is that it sometimes leads to crop destruction. When cattle stray into crop farms or are deliberately let into them by the herdsmen, they destroy the crops and the farmers’ livelihoods.
This negatively affects the farmers as it reduces their crop yield, and food prices will also rise as a result of an increase in demand. Another negative impact of their activities is when cattle are reared in city centers, which is against the bye-laws.
POLITICS
Conflicts between crop and cattle farmers in various communities in the West African countries have a far wider impact than in those countries alone. There
are large communities of Fulani people living in countries across West Africa and beyond. When conflicts between the cattle farmers and the crop farmers in a particular region are not properly dealt with, concerns are raised by political leaders and organizations for the Fulani community in the diaspora and West Africa.
In some cases, the Fulani people launch attacks on the natives of the land where their people are being attacked. This leads to political unrest within the regions where this occurs. Also, during a conflict, if a Fulani herdsman shoots a crop farmer, that whole community will decide to attack every Fulani person in that jurisdiction. This has been the norm in Agogo, a town in the Ashanti region of Ghana. This causes political instability in the regions.
Over the past ten years, there has been a rise in farmer-herder violence in West Africa, with geographic concentrations in Ghana, Nigeria, central Mali, and northern Burkina Faso. Traditional dispute resolution procedures have been less effective in some regions due to population pressure, changes in land use and resource availability, rising socioeconomic inequality, and a decline in community trust, which has led to an uptick in conflict West African nations face security, economic, and social issues as a result of the farmer-herder disputes.
SECURITY
One of the new security risks involves the violent clashes between Fulani herders and local farmers, which have claimed lives and destroyed many homes. Numerous injuries and thousands of deaths have resulted from the conflicts. Since 2010, there have been more than 15,000 deaths associated with violence between crop farmers and herdsmen. Intercommunal disputes have been used as a recruiting tool by militant Islamist organizations in central Mali, northern Burkina Faso, and portions of Nigeria. The result has been to mix violent extremism and farmer-herder strife, greatly complicating the security environment. The recruitment of militant Islamist groups has been aided by the use of emotionally charged topics of ethnicity, religion, culture, and land by militant Islamist groups in central Mali and northern Burkina Faso. Similar to this, several rebel organizations have presented themselves as protectors of pastoralist interests. Ironically, the majority of livestock keepers are frequently the victims of extremist organizations despite having no affiliation with them. In April 20022 in Ghana, there was an attack on nomadic villages of Zakoli and Konkon in the Yendi district of the Northern Region, by some unknown gunmen, killing at least eight people and injuring five more.
ECONOMIC
In certain nations, economic pastoralism creates riches and economic interdependence between farmers and cattle herders, but it also breeds conflict and friction.
The majority of these are caused by competition for limited resources like water or pastureland.
Food shortage is another negative impact on the economy of the conflict. Some farmers, particularly the women, are afraid to visit their farms for fear of being harassed by Fulani herdsmen as the confrontations worsen and security deteriorates. Due to a decrease in crop yield, food prices will rise as a result of an increase in demand.
SOCIAL
Famine may occur as a result of cattle invasion of farms in communities that revolve around crop production. Also, conflicts in these regions leave several people maimed, injured, or dead. In Ghana, the narrative of Fulani herdsmen has not been positive. Apart from being considered social outcasts, they are often accused of a crime in their community settlements. Sometimes also, The Fulani herders suffer attacks but their sides of the story are never told. This came to a serious head in the Asante Akyem North District in Agogo, Ashanti Region, when farmers alleged that herders have been destroying their farms with their cattle, raping women in the area, and have attacked and killing farmers in the area resulting in the killing of twenty farmers since 2000-2010 (REGSEC report,
2010). Also, deliberate attacks by the Fulani pastoralists or the crop farmers become a social misnomer that must be dealt with. In some countries such as Ghana, the herders suffer a social barrier because they are viewed as outsiders and hence ostracized from the community.
RELIGIOUS
More than 99% of Fulani people are Muslims, which makes them an easy target for Islamist engagements such as terrorism in the sub-regions. Boko haram has been very active in Northern Nigeria because they have been able to brainwash the people. Also in Niger, Mali, and Burkina Faso, there is religious warfare as these Islamic nations that seek a Muslim group to attack may easily fall on the Fulani community because this group feels they are in the minority and are often marginalized.
The activities of the Fulani herders negatively impact the countries where cattle herding is common.
Most Fulani herders do not attend school, their owners do not enrol them or their children in schools.
Fulani herders expend most of their lives taking care of others’ cattle at the expense of their education. This greatly impacts education in the countries as it reduces the national literacy rates in these regions.
Tensions between farmers and herders will lessen if pastoralists feel valued and included in decisions, particularly those involving the use of land resources. Farmers must have faith in the security of their communities and fields and that the laws governing access to and use of land won’t alter in a way that threatens their ability to support themselves. Security forces can and should strengthen rather than undermine these prerequisites for reducing violence. Governments, members of civil society, and international partners must prioritize the following to achieve these goals;
In high-risk locations, distinguish The actions of the Fulani herdsmen have an impact on these nations’ economies, politics, society, and religion, between local complaints and armed extremist groups.
Pastoral complaints are different from the ones that spur extremist groups to violence. However, when violent extremist groups establish themselves in a region, they change the political landscape.
When pastoralists feel included in decision-making, particularly over land resources, tensions between farmers and herders will decrease. To safeguard exposed communities and vulnerable populations, security forces must employ a discriminating strategy in counterinsurgency operations.
To do this, consistent effort over time is needed to build up resilience and a presence in remote regions that are susceptible to violent extremist groups’ control.
Security personnel should behave like community police, gaining the community’s trust by stopping and prosecuting criminal activity that
worsens security. Invest money and political capital to upgrade the infrastructure for land management.
Parts of West and Central Africa can anticipate continued population growth and land pressure for the foreseeable future. To handle land management issues, physical markers and maps are essential.
Due to these challenges, the community is encouraging adherence to and respect for established land restrictions. When community leaders coordinate efforts among traditional, religious, and civil society actors, local conventions addressing land use encroachment and resource use misconduct hold more weight. Building this infrastructure creates designated places for pastoralists within in and around communities while enhancing confidence. This then makes it easier to plan locally to lessen the likelihood of farmer-herder conflicts.
Effective conflict resolution depends on the restoration of trusted processes and the participation of a wide variety of community stakeholders in communities where trust and accountability have been eroded over time and intercommunal tensions are high. This can be achieved by investing in training for leaders from all spheres of society to serve as impartial mediators of farmer-herder disputes.
These courses might incorporate insights learned through ADR processes. These training instructors emphasize the use of mediation techniques, communication dynamics, active listening skills, cross-cultural competence, consensus building, and unbiased dispute resolution. The likelihood of building confidence, trust, and effective dialogue between the parties is higher when the mediator is trained.
The public’s trust in the security forces should be established as a high priority.
Violence cannot be decreased without more dependable and effective security measures. To learn how and when security personnel can stop violence in relatively secure settings, more information should be acquired.
The effectiveness and accountability of the security forces should be enhanced, especially in terms of their capacity to respond rapidly to violent outbursts. If residents believe that security authorities would respond quickly and impartially during unavoidable disputes or altercations, they are much less likely to support extralegal measures. By taking such steps, security personnel would improve their unique capacity to diffuse local tensions and prevent disputes from degenerating into more widespread violence.
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