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This article examines the process of securing land rights for pastoralists in Kenya, applying the concept of sedentism to understand the impact of two recent changes in Kenyan land governance. In 2010, the Government of Kenya passed a new constitution, which devolved government power to the local level. A declared aim was to give communities greater influence over governance of their lands. Then, in 2016, the Government passed the Community Land Act, which aims at formalising community ownership of land through group registration. Drawing on fieldwork among pastoralists living in Samburu County in Northern Kenya, we show that despite ostensibly aiming to empower local pastoralist communities and provide better recognition of their land rights, these two changes interact to promote the sedentarisation of pastoralists. The Community Land Act has treated communal grasslands as clusters of discrete parcels rather than as integrated rangeland ecosystems. In combination with devolution, this runs counter to the flexible and negotiated forms of land governance upon which pastoralists' livelihoods rely, thereby making them susceptible to sedentarism and dispossession.

This paper highlights the challenges faced by female sex workers living and working in the urban informal settlements in Nairobi, Kenya, during the Covid-19 outbreak and the aftermath of the pandemic. Using data collected through phone interviews during the immediate crisis, we document the experiences of urban poor sex workers, illustrating the acute problems they faced, including precarious housing with the reality of eviction and demolition. The paper highlights the ramifications of the Covid-19 crisis for the sex industry and predominantly women working within this informal, illegal economy. Through our empirical data we illustrate how the nature of selling sex has changed for sex workers in this context, increasing risks of violence including police abuses. We argue that examining the Covid-19 crisis through the lens of one the most marginalised populations graphically highlights how the pandemic has and will continue to deepen pre-existing structural urban inequalities and worsen public health outcomes among the urban poor. Sex worker communities are often located at the intersections of structural inequalities of gender, class, race and nation and the socio-spatial fragmentations of how they live make them some of the most vulnerable in society. We close with comments in relation to sexual citizenship, exclusionary state practices and the feminisation of urban poverty.

This paper examines the challenges and opportunities faced by critical agrarian scholars in and from the Global South. We argue that despite the historical and structural limitations, the critical juncture of convergence of crises and renewed interest in agrarian political economies offers an opportunity for fostering a diverse research agenda that opens space for critical perspectives about, from and by the Global South, which is mostly absent in mainstream scholarship dominated by the Global North. We also propose doing so by enhancing solidarity to transform injustices within academia and other spaces of knowledge production and dissemination. To develop the argument, first, we reflect on the multiplicity of crises in rural areas and the changing character of social struggles, as well as the interlinkages between environmental crises and the re-emergence of critical agrarian studies that are reshaping the agrarian question. Then, we discuss the implications and conditions of the political agenda carried out by a scholar-activist movement working on agrarian studies from the Global South. Drawing on our experience as the Collective of Agrarian Scholar-Activists from the South (CASAS), we conclude by proposing three ways forward for enhancing solidarity through networks of scholar-activists: knowledge accessibility, cooperative organization, and co-production of knowledge.

Pastoralists depend on access to communal rangelands but ongoing privatisation of land threatens their access. Further, globally, proponents of pastoralism call for state-sanctioned communal land rights to secure pastoralists access. In Kenya, the government has enacted the Community Land Act to secure communal land rights. This article examines how the implementation of this law affects pastoralists access to communal rangelands in Samburu county. Contrary to expectations,the legislation undermines pastoralists' customary institutions and their authority in relation to land. It also speeds up subdivision of communal lands into private individual plots. This constrains rather than secures pastoralists access to communal rangelands.

Pastoral livelihoods are presented with new challenges as access to land is altered by climate change and privatization. Pastoralist livelihoods however continue to be reliant on mobility and pastoralists, therefore, continue to negotiate access to land in the privatized and subdivided rangelands. Various dynamics enable and constrain pastoralists’ access under this new form of land tenure, but little work has investigated the underlying power structures of access and the importance of private property for this. Based on field work in the subdivided rangelands of Kajiado county in Kenya, we argue that social structures and formal land ownership both enable and hinder pastoralists’ access to land. Moreover, while social capital is one of the most important factors for accessing pastures in subdivided rangelands, private property rights have an overarching importance for relations of access. As a result, the group ranches’ uneven allocation of land to its members has deepened inequalities in the community.

There is growing recognition among global health practitioners of the importance of rights-based family planning (FP) programming that addresses inequities. Despite Kenya achieving its national FP target, inequities in access and use of modern FP remain, especially amongst marginalised nomadic and semi-nomadic pastoralist communities. Few studies explore norms affecting FP practices amongst nomadic and semi-nomadic pastoralists and how these can influence social and behaviour change (SBC) interventions. We carried out 48 in-depth interviews and 16 focus group discussions with women and men from pastoralist communities in North Eastern Kenya in November 2018. Data were analysed thematically. Results from focus groups and interviews confirmed themes, while allowing differences between the qualitative approaches to emerge. We found that large family size was a descriptive and injunctive norm in both nomadic and semi-nomadic communities. The desire for around 10 children was sustained by religious beliefs and pastoralist ways of living. Despite a desire for large families, maintaining child spacing was encouraged and practised through breastfeeding and sexual abstinence. Most participants viewed modern FP negatively and as something used by “others”. However, it was acceptable in order to prevent severe negative health outcomes. Future FP research to inform interventions should continue to consider community fertility preferences and the rationale for these, including norms, religion and power dynamics. Targeted qualitative social norms research could inform multi-component SBC interventions in this context.

There exist significant inequities in access to family planning (FP) in Kenya, particularly for nomadic and semi-nomadic pastoralists. Health care providers (HCP), are key in delivering FP services. Community leaders and religious leaders are also key influencers in women’s decisions to use FP. We found limited research exploring the perspectives of both HCPs and these local leaders in this context. We conducted semi-structured interviews with HCPs (n=4) working in facilities in Wajir and Mandera, and community leaders (n=4) and religious leaders (n=4) from the nomadic and semi-nomadic populations the facilities serve. We conducted deductive and inductive thematic analysis. Three overarching themes emerged: perception of FP as a health priority, explanations for low FP use, and recommendations to improve access. Four overlapping sub-themes explained low FP use: desire for large families, tension in FP decision-making, religion and culture, and fears about FP. Providers were from different socio-demographic backgrounds to the communities they served, who faced structural marginalisation from health and other services. Programmes to improve FP access should be delivered alongside interventions targeting the immediate health concerns of pastoralist communities, incorporating structural changes. HCPs that are aware of religious and cultural reasons for non-use, play a key role in improving access.

Child marriage is associated with adverse health and social outcomes for women and girls. Among pastoralists in Kenya, child marriage is believed to be higher compared to the national average. This paper explores how social norms and contextual factors sustain child marriage in communities living in conflict-affected North Eastern Kenya. In-depth interviews were carried out with nomadic and semi-nomadic women and men of reproductive age in Wajir and Mandera counties. Participants were purposively sampled across a range of age groups and community types. Interviews were analysed thematically and guided by a social norms approach. We found changes in the way young couples meet and evidence for negative perceptions of child marriage due to its impact on the girls’ reproductive health and gender inequality. Despite this, child marriage was common amongst nomadic and semi-nomadic women. Two overarching themes explained child marriage practices: 1) gender norms, and 2) desire for large family size. Our findings complement the global literature, while contributing perspectives of pastoralist groups. Contextual factors of poverty, traditional pastoral lifestyles and limited formal education opportunities for girls, supported large family norms and gender norms that encouraged and sustained child marriage.

Background: To our knowledge, no studies exist on the influence of nomadic pastoralist women’s networks on their reproductive and sexual health (RSH), including uptake of modern family planning (FP). Methods: Using name generator questions, we carried out qualitative egocentric social network analysis (SNA) to explore the networks of four women. Networks were analyzed in R, visuals created in Visone and a framework approach used for the qualitative data. Results: Women named 10–12 individuals. Husbands were key in RSH decisions and never supported modern FP use. Women were unsure who supported their use of modern FP and we found evidence for a norm against it within their networks. Conclusions: Egocentric SNA proves valuable to exploring RSH reference groups, particularly where there exists little prior research. Pastoralist women’s networks likely change as a result of migration and conflict; however, husbands make RSH decisions and mothers and female neighbors provide key support in broader RSH issues. Interventions to increase awareness of modern FP should engage with women’s wider networks.