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This study examined the relationship between climate perceptions and observed trends among pastoralist and agro-pastoralist communities in the Koh-e-Suleiman Range, Pakistan. Household perception data were collected from 198 respondents and analyzed alongside climatic records across two time scales (1980–2022; 2013–2022). Data from the Pakistan Meteorological Department were used to compute 29 extreme climate indices, and trends were assessed using the Mann–Kendall and Sen’s slope tests. Perceptions of seven climate variables were compared with observed trends through accuracy tests, bias classification, regression, and machine-learning models. Perceptions aligned closely with observed trends for floods, rain intensity, temperature, and warm spells ( 80% accuracy), and moderately for cold spells (71.7%) and rainfall (60.6%). Perceptions of drought spells were predominantly inaccurate, with 75.3% of respondents overestimating their occurrence. Regression analyses identified education, age, and livestock ownership as associated with perception accuracy. Classification and Regression Tree (CART) machine learning analysis, in contrast, revealed non-linear effects: income, age, and livestock herd size shaped drought spell perception, while livestock numbers and age influenced rainfall perception. These findings highlight the value of integrating observed climate extremes with local perceptions to better understand perception observation alignment and inform context- sensitive climate risk communication in data-scarce pastoral regions.

The influence of complexity theory on action research scholarship and practice has been kaleidoscopic. Further integrating ideas derived from the complexity sciences could enrich this research tradition, but there are choices to be made about what to prioritise. We distinguish complexity-informed approaches that privilege control from those adopting radical open-endedness. The former often aligns with managerialist assumptions, which tend to deny the messiness and moral dimensions of living and working. In contrast, ‘neo-complexity’ aims to reemphasise the most intellectually, politically, and emotionally radical implications of complexity science: embracing unpredictability, plurality, and practice-based ethics. An example of an action research coalition of Ethiopia, Mursi and UK researchers allows us to describe what this means in practice. La influencia de la teoría de la complejidad en la investigación-acción académica y la práctica ha sido caleidoscópica. Una mayor integración de las ideas derivadas de las ciencias de la complejidad podría enriquecer esta tradición de investigación, pero es necesario tomar decisiones sobre qué priorizar. Distinguimos los enfoques basados en la complejidad que priorizan el control, de aquellos que adoptan una perspectiva radicalmente abierta. Los primeros a menudo se alinean con los supuestos gerencialistas, que tienden a negar el desorden y las dimensiones morales de la vida y el trabajo. En contraste, la “neocomplejidad” busca volver a enfatizar los elementos más radicales intelectual, política y emocionalmente de la ciencia de la complejidad: la adopción de la imprevisibilidad, la pluralidad y la ética práctica. Un ejemplo de una coalición de investigación-acción de investigadores de Etiopía, Mursi y el Reino Unido nos permite describir lo que esto significa en la práctica.

Observation of leadership in small-scale societies offers unique insights into the evolution of human collective action and the origins of sociopolitical complexity. Using behavioural data from the Tsimane forager-horticulturalists of Bolivia and Nyangatom nomadic pastoralists of Ethiopia, we evaluate the traits of leaders and the contexts in which leadership becomes more institutional. We find that leaders tend to have more capital, in the form of age-related knowledge, body size or social connections. These attributes can reduce the costs leaders incur and increase the efficacy of leadership. Leadership becomes more institutional in domains of collective action, such as resolution of intragroup conflict, where collective action failure threatens group integrity. Together these data support the hypothesis that leadership is an important means by which collective action problems are overcome in small-scale societies.

The present study was carried out in the Southern Afar region in Ethiopia to assess the vulnerability of pastoral communities to climate change and variability. A household questionnaire survey was employed to collect data at a household level. A total of 250 pastoral households were sampled using stratified random sampling. The results revealed that 28.8% of the pastoral households were highly vulnerable. Most of the households (53.6%) were moderately vulnerable. Only 17.6% of the households were capable of coping even though there would be a high probability of moving from less vulnerable to a moderate or high vulnerability level in the future if no appropriate adaptive measures would be taken by decision-makers. Policies with emphasis on empowerment of women, such as improving their access to and control over resources through a better institutional set-up; improving irrigation facilities and skills; expanding the participation of pastoral households on irrigation farming; creating opportunities for non-farm income; and improving access to credits, markets, health and veterinary services, are expected to enhance pastoralists’ resilience.

Water plays a critical role in the production of food and preparation of nutritious meals, yet few studies have examined the relationship between water and food insecurity. The primary objective of this study, therefore, was to examine how experiences of household water insecurity (HWI) relate to experiences of household food insecurity (HFI) among a pastoralist population living in an arid, water-stressed region of northern Kenya. We implemented the twelve-item Household Water Insecurity Experiences (HWISE, range 0-36) Scale and the nine-item Household Food Insecurity Access Scale (HFIAS, range 0-27) in a cross-sectional survey to measure HWI and HFI, respectively. Data on socio-demographic characteristics and intake of meat and dairy in the prior week were collected as covariates of interest. Northern Kenya, June-July 2019. Daasanach pastoralist households ( 136) from seven communities. In the prior 4 weeks, 93·4 % and 98·5 % of households had experienced moderate-to-severe HWI and HFI, respectively. Multiple linear regression analyses indicated a strong association between HWI and HFI. Each point higher HWISE score was associated with a 0·44-point (95 % CI: 0·22, 0·66, = 0·003) higher HFIAS score adjusting for socio-economic status and other covariates. These findings demonstrate high prevalence and co-occurrence of HWI and HFI among Daasanach pastoralists in northern Kenya. This study highlights the need to address HWI and HFI simultaneously when developing policies and interventions to improve the nutritional well-being of populations whose subsistence is closely tied to water availability and access.

Understanding cooperation and punishment in small-scale societies is crucial for explaining the origins of human cooperation. We studied warfare among the Turkana, a politically uncentralized, egalitarian, nomadic pastoral society in East Africa. Based on a representative sample of 88 recent raids, we show that the Turkana sustain costly cooperation in combat at a remarkably large scale, at least in part, through punishment of free-riders. Raiding parties comprised several hundred warriors and participants are not kin or day-to-day interactants. Warriors incur substantial risk of death and produce collective benefits. Cowardice and desertions occur, and are punished by community-imposed sanctions, including collective corporal punishment and fines. Furthermore, Turkana norms governing warfare benefit the ethnolinguistic group, a population of a half-million people, at the expense of smaller social groupings. These results challenge current views that punishment is unimportant in small-scale societies and that human cooperation evolved in small groups of kin and familiar individuals. Instead, these results suggest that cooperation at the larger scale of ethnolinguistic units enforced by third-party sanctions could have a deep evolutionary history in the human species.

Background Ethiopian plants have shown remarkably effective medicinal values for many human and livestock ailments. Some research results are found on medicinal plants of the south, south west, central, north and north western parts of Ethiopia. However, there is lack of data that quantitatively assesses the resource potential and the indigenous knowledge on use and management of medicinal plants in eastern Ethiopia. The main thrust of the present ethnobotanical study centres around the potential and use of traditional medicinal plants by pastoral and agro-pastoral communities in Babile Wereda (district) of eastern Ethiopia. The results can be used for setting up of conservation priorities, preservation of local biocultural knowledge with sustainable use and development of the resource. Materials and methods Fifty systematically selected informants including fifteen traditional herbalists (as key informants) participated in the study. Semi-structured interviews, discussions and guided field walk constituted the main data collection methods. Techniques of preference ranking, factor of informant consensus and Spearman rank correlation test were employed in data analysis. Medicinal plant specimens were collected, identified and kept at the National Herbarium (ETH) of Addis Ababa University and Haramaya University Herbarium. Results Fifty-one traditional medicinal plant species in 39 genera and 28 families were recorded, constituting 37% shrubs, 29% trees, 26% herbs, 6% climbers and 2% root parasites. Leaves contributed to 35.3% of the preparations, roots (18.8%) and lower proportions for other parts. Formulations recorded added to 133 remedies for 54 human ailments, in addition to some used in vector control. The majority of remedies were the juice of single species, mixtures being generally infrequent. Aloe pirottae , Azadirachta indica and Hydnora johannis were the most cited and preferred species. Aloe pirottae, a species endemic to Ethiopia, is valued as a remedy for malaria, tropical ulcer, gastro-intestinal parasites, gallstone, eye diseases and snake bite. The jel extracted from dried and ground plant material, called SIBRI ( Oromo language ), was acclaimed as a cleaner of the human colon. Concoction made from leaf, seed and flower of Azadirachta indica was given for treatment of malaria, fungal infections and intestinal worms. Root preparations from Hydnora johannis were prescribed as remedy for diarrhoea, haemorrhage, wound and painful body swelling, locally called GOFLA ( Oromo language ) . Conclusions The study documented many well known and effective medicinal species of relevance for human healthcare, including for the treatment of malaria which is rampant in the area as it is in many parts of Ethiopia. This underscores the importance of the traditional medicinal plants for the people living in the area and the potential of the resource for development. Consequently, the study area deserves urgent conservation priority coupled with mechanisms for the protection of the associated indigenous medical lore as well as development and effective use of the medicinal plant resource.

Significance The reasons why warriors in small-scale societies participate in war are poorly understood. Evolutionary anthropologists have argued that individuals can benefit from participating in warfare despite the risks they face. Unfortunately, field data to evaluate this hypothesis are exceedingly rare. Here we present the first quantitative study on warfare and reproductive success among a pastoralist population. Participation in warfare for elders is associated with a greater number of wives and children. Ethnography suggests this result is because greater warriorship gives men increased access to bridewealth over the life course. Our results appear to apply to similar pastoralist populations and provide support for the expectation that warriors in small-scale societies benefit from participating in warfare. Intergroup conflict is a persistent feature of many human societies yet little is known about why individuals participate when doing so imposes a mortality risk. To evaluate whether participation in warfare is associated with reproductive benefits, we present data on participation in small-scale livestock raids among the Nyangatom, a group of nomadic pastoralists in East Africa. Nyangatom marriages require the exchange of a significant amount of bridewealth in the form of livestock. Raids are usually intended to capture livestock, which raises the question of whether and how these livestock are converted into reproductive opportunities. Over the short term, raiders do not have a greater number of wives or children than nonraiders. However, elders who were identified as prolific raiders in their youth have more wives and children than other elders. Raiders were not more likely to come from families with fewer older maternal sisters or a greater number of older maternal brothers. Our results suggest that in this cultural context raiding provides opportunities for increased reproductive success over the lifetime.

Humans are able to overcome coordination and collective action problems to mobilize for large-scale intergroup conflict even without formal hierarchical political institutions. To better understand how people rally together for warfare, I examine how the politically decentralized Turkana pastoralists in Kenya assemble raiding parties. Based on accounts of 54 Turkana battles obtained from semi-structured interviews with Turkana warriors, I describe the precipitating factors, recruitment process, exhortations and leadership involved in marshalling a raiding party. Details of this ethnographic case shed light on how voluntary informal armies are mobilized, and illustrate how culturally evolved institutions harness our cooperative dispositions at multiple scales to produce large-scale warfare. This article is part of the theme issue 'Intergroup conflict across taxa'.

Intergroup violence is common among humans worldwide. To assess how within-group social dynamics contribute to risky, between-group conflict, we conducted a 3-y longitudinal study of the formation of raiding parties among the Nyangatom, a group of East African nomadic pastoralists currently engaged in small-scale warfare. We also mapped the social network structure of potential male raiders. Here, we show that the initiation of raids depends on the presence of specific leaders who tend to participate in many raids, to have more friends, and to occupy more central positions in the network. However, despite the different structural position of raid leaders, raid participants are recruited from the whole population, not just from the direct friends of leaders. An individual’s decision to participate in a raid is strongly associated with the individual’s social network position in relation to other participants. Moreover, nonleaders have a larger total impact on raid participation than leaders, despite leaders’ greater connectivity. Thus, we find that leaders matter more for raid initiation than participant mobilization. Social networks may play a role in supporting risky collective action, amplify the emergence of raiding parties, and hence facilitate intergroup violence in small-scale societies.