The global conservation community now faces the added challenge of Covid-19 on top of a longstanding set of complex conservation, sustainability, and development challenges. In the wake of this pandemic, return to business as usual is not a viable option. The existing systems and structures upon which conservation is based must evolve. Climate change, biodiversity conservation, and poverty elimination efforts have been further complicated by Covid-19, with the brunt of the pandemic borne most acutely by the poorest and most vulnerable.

Law Project 2.633/2020 is presented to the Brazilian Congress and may sign a point of no-return in the struggle for the Amazon and its socio-biodiversity

The Government of India has announced an ambitious effort to map residential areas in villages using drone technology and provide “property cards” to these rural owners. In its first phase, the Svamitva (“Ownership”) scheme will map 100,000 villages in six states, with the scheme ultimately expanding to all of India’s 662,000 villages. 

The ongoing pandemic and the formal and informal responses to its spread have very direct impacts on the food and nutrition security of people in all parts of the world. Strong concerns have been voiced that the global health crisis could turn into a global food crisis.

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.

As a Swahili speaker from Tanzania, I have not often had the opportunity to meet or work with people from remote Maasai communities. However, I recently visited the villages of Naisinyai and Mundarara in the north of the country as part of a global research project on women’s land rights in pastoral communities affected by mining (the WOLTS project).

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. 

Matito Leruso was born and raised in the herding community of Lengurma in Isiolo County. Communal grazing land has been central to her community’s livelihood, wellbeing, and identity for generations, but they have never had their legal rights to govern it recognized. None of Kenya’s thousands of pastoralist communities have. This changed in 2016, with the passage of the Community Land Act. Since then, Matito has joined other residents of Lengurma in working to understand, use and shape the new law to ensure that their community land rights are respected and upheld.

A conversation with Julie Maldonado, Associate Director at Livelihoods Knowledge Exchange Network (LiKEN), and Co-Director of Rising Voices: Climate Resilience through Indigenous and Earth Sciences.

Banks must stand with Indigenous and local communities in respecting their land rights

In 2018, every week more than three people were murdered, defending their land and environment from destructive industries like mining, logging and agribusiness. These killings represent the extreme end of a spectrum of violence and threats directed at land rights defenders.