Community-Based and Locally Led Adaptation in Eswatini: A Local Example
One successful example of community-based adaptation I have observed in Eswatini is the revival of traditional rangeland management practices in several rural chiefdoms, particularly in the Lubombo and Shiselweni regions. These areas have been facing increasing drought, land degradation, and declining grazing capacity due to climate change.
Challenge Addressed
The initiative responds to recurrent droughts, soil erosion, and declining pasture quality, which threaten livestock assets for many rural households.
Local Engagement in Planning and Decision-Making
Local people were involved through chiefdom meetings (sibaya), where herders, women’s groups, and community leaders discussed grazing challenges and agreed on seasonal grazing rotations. Traditional authorities played a central role, but decisions were shaped by community consultations rather than imposed externally. This reflects a genuine CBA/LLA approach, where local knowledge guided the process.
Outcomes and Impacts
The initiative has achieved several positive results:
Improved grass regeneration and reduced overgrazing
Better water retention in communal rangelands
Stronger cooperation between herders and households
Reduced conflict over grazing areas
Increased resilience during dry seasons
These outcomes show how traditional systems can still support climate resilience today.
Traditional and Indigenous Practices in the Region
Eswatini has several long-standing practices that help communities adapt to climate risks:
Seasonal grazing rotations (kuhlalisa and kuhlalisa ekhaya)
Use of drought‑resistant indigenous crops, such as sorghum and amadumbe
Traditional water harvesting pits and small earth dams
Homestead‑based mixed farming, combining crops, livestock, and fruit trees
Community labour-sharing groups (umgcibelo) during planting and harvesting
Many of these practices remain in use, though some are being replaced by modern inputs, commercial seeds, and external extension advice.
Connection to Local Traditions and Identity
These practices are deeply linked to Swazi cultural values, including communal responsibility, respect for land, and the authority of traditional leaders. They reinforce a sense of identity and belonging, especially in rural areas where land and livestock remain central to social life.
Integrating These Practices into LLA
Under the LLA framework, these practices could be strengthened by:
Providing direct funding to chiefdoms for land restoration
Supporting local grazing committees to manage rangelands
Combining traditional knowledge with scientific assessments of soil and vegetation
Training youth to document and revive indigenous farming methods
This would ensure that adaptation is locally designed, locally led, and culturally grounded.
Barriers to Sustaining These Practices
Several challenges remain:
Policy neglect, as formal land-use planning often overlooks traditional systems
Youth migration, which reduces the transfer of indigenous knowledge
Dependence on external inputs, such as hybrid seeds and commercial feed
Climate variability, which sometimes overwhelms traditional coping strategies
Despite these barriers, the initiative shows that traditional practices still have strong potential when supported rather than replaced.
Example of Successful Integration
A good example is the Eswatini Climate-Smart Agriculture Programme, which has incorporated traditional drought‑resistant crops and community-led soil conservation into modern extension services. This blend of old and new has improved food security while respecting local knowledge.
Here’s a peer response drafted in your tone—thoughtful, respectful, and comparative, just like a strong discussion forum reply:
Thank you for sharing this example. I really appreciate how your post highlights the role of local knowledge and community participation in addressing climate challenges. Similar to what I observe in my community, your example shows that adaptation efforts are most effective when the people affected are directly involved in planning and implementation.
One common element I noticed between your example and mine is the emphasis on collective action. Whether it is through shared labor, local leadership, or community groups, both practices rely on trust and social cohesion rather than external control. This aligns strongly with the principles of both CBA and Locally-Led Adaptation, especially local ownership and agency.
I also found your discussion on traditional practices very important. It reinforces the idea that indigenous knowledge is not outdated but rather context-specific and resilient. In fact, your example could complement community-led flood management efforts by incorporating local early warning signs and seasonal knowledge into preparedness planning.
One area that stood out to me is the challenge of sustainability. As you mentioned, issues like urbanization and generational change pose real risks to maintaining these practices. I believe integrating these approaches into formal local governance structures and providing small-scale funding directly to communities could help strengthen their long-term impact.
Overall, your post clearly demonstrates that successful adaptation does not always require complex or expensive solutions—sometimes the most effective strategies already exist within the community.