Anna Letaiko is a middle-aged woman with a soft voice that carries wisdom and strength. Her husband is an older man, and together they live in small mud house in Mundarara – a remote village in Longido district in Tanzania, accessible only by a rough dirt road. It is a Maasai community similar to the one in which I grew up, except that the community’s livelihood is based on mining and pastoralism while my community still depends on farming and pastoralism.

I met Anna through my work with WOLTS – a five-year action research project on women’s land rights in pastoral communities that are affected by mining. As a speaker of the Maasai language, my job is to facilitate and translate in training sessions and help develop training materials.

In Maasai culture, it is very rare for women to own land. Men see themselves as owning land on behalf of the whole family. If women do apply for land, they usually apply in the name of their husband or son. 

However, the law in Tanzania (Land Act, 1999, and Village Land Act, 1999) grants women and men the same rights to land access, ownership and control. The law also says that women have the same rights in decision-making over land. What Maasai customs mean in practice is that women are denied the right to apply for land and own it themselves. 

During our research we heard that, when women in Mundarara applied for land in their own names, their applications were ignored, not taken seriously, and even thrown away. Some women were even asked for sex in exchange for land documents.

Our aim through the WOLTS project is to support the community to find their own solutions to land rights problems. To help them achieve this, we asked them to select community ‘champions’ who would be trained in land rights, mining laws, investment laws, mineral valuation and legal procedures for licence applications, as well as gender-based violence. 

Anna was one of the first champions to be trained in Mundarara. When we first started working in the community, Anna did not even know that she had the right to own land.  After the WOLTS training sessions, she put in an application, and it was taken seriously. 

A few months later, Anna received a small plot near the village centre where she wants to build a modern house. As a trained champion for gender equity, she has promised to help other women by raising awareness and assisting them to become land owners like herself.

The growth of artisanal mining in Mundarara has brought many changes to the community, including giving families new sources of income. Women are finding that they have more opportunities to earn money and participate in community and family decision-making, including through land ownership. 

Documenting and sharing Anna Letaiko’s story reminded me how quickly life is changing in pastoral districts due to factors like mining. I hope it will inspire readers, raise the voices of less fortunate groups, and improve everyday life in communities similar to my own.

About 350 land actors from government, academia, civil society and business came together from more than 15 states and outside India to discuss and debate various land issues. In more than 30 sessions, about 150 speakers and panelists deliberated over 3 days around interdisciplinary land-conversations to generate important information and evidence for policy, practice and academics.

Ten important land messages that emerge from these land conversations are:

I write this blog as our project team embarks on a fifth year of work on women’s land tenure security (WOLTS) with pastoral communities in mining-affected areas of Mongolia and Tanzania. Just before Christmas 2019, we were in Mundarara village in northern Tanzania. Exceptionally heavy rains made getting around much more challenging than usual. Locals travelling on foot had to make wide detours to avoid getting bogged down in waterlogged grazing land, and it took everyone much longer to get to the village primary school for our long-planned training day. 

The Rangelands Initiative of the International Land Coalition (ILC) is drawing attention to rangelands and drylands at the highest levels, in order to find solutions to the challenges faced by local populations that live and work there, and to encourage appropriate investment including in securing land rights and good governance, building resilience to drought and other shocks or stresses, and increasing rangeland productivity.

One snowy winter’s day I went to a small winter camp of just two households 140 km from the nearest soum (district) centre. A dog stopped me getting out of the car for some time but eventually a man came to hold it back, explaining that the man from the neighbouring household was away on Otor migration in the mountains with his cattle. The two men were brothers, and the one left behind, Batbold, was taking care of their smaller livestock. It was very cold in his ger and I had the impression that he had not made a fire all day.

“I am one of the woman-headed households in this soum. I have been a herder for many years. For me life is still good, because I have a grown-up son who can help me. He became a herder when he was just 8 years old.”

Until today, the world had no internationally comparable data on citizens’ perceptions of the security their property rights; no way of tracking how people evaluated the likelihood of their home or other land being taken from them.

The world would be a pretty dull and hungry place if it weren’t for Indigenous Peoples and local communities.

Indigenous Peoples and local communities play a central role in feeding the world. They look after much of the world’s biodiversity, with at least 80% of planet’s biodiversity found in Indigenous territories and waters. And they have an incredible track record of protecting the climate by preventing deforestation and properly managing pasturelands.

This week in Geneva, the Human Rights Council is expected to take a position on the follow-up to a draft Declaration on the Rights of Peasants and Other Persons Working in Rural Areas. Five years after the start of the negotiations, we are at a turning point.

Reflections on an old Mongolian saying

Northern Tanzania’s iconic savannah landscapes, home to some of the greatest cultural and biological diversity found anywhere in the world, encapsulate many of the challenges and opportunities facing community land rights in Africa. In contrast to most African countries, Tanzania’s landmark 1999 land reforms provide full legal recognition of customary land rights, which are administered through elected village councils.

Source: Future Agricultures

Written by:Nathan Oxley

For several years Future Agricultures has worked on pastoralism within African settings. For comparison, this post looks at a case from theTibetan Plateau, where pastoralists are facing similar challenges to those investigated by our Pastoralism theme.