The negative reception of cattle herding in Nigeria needs to be addressed using real-world evidence.
Herding is a traditional African Fulani culture, and it should be appreciated, not frowned upon, as recognised by the United Nations Educational, Scientific and Cultural Organisation (UNESCO).
Herding is the practice of moving livestock over long distances to new grazing locations by Fulani herders. The cattle are meant to feed on scrub and grasses in land unsuitable for farming. The journey can span several weeks or even months, covering significant distances. This practice is not unique to one country alone; it is global. Even though we can all agree that herding has evolved and should comply with the law.
We also note that the practice is blamed for the never-ending farmer-herder conflict in Nigeria. Whether it is the underlying cause or not the issue can only be debated with empirical evidence. This conflict arises from competition for scarce land and water, which is intensified by climate change and agricultural expansion. Ethnic and religious differences, economic pressures, insecurity, and political factors compound this tension between Fulani herders and farmers. The conflict has led to violence, causing significant loss and displacement, and requires solutions that integrate resource management, community reconciliation, and equitable policies.
Nonetheless, it does not warrant educators, policymakers, and political leaders from misleading the public by saying that herding is outdated. It is not. We can agree that it has evolved, but it is still in practice around the world.
UNESCO has since inscribed seasonal transhumance, as practised in Africa, America, Australia, Asia and even in European countries, as an Intangible Cultural Heritage of Humanity.
With transhumance, herders follow a seasonal migration pattern, typically moving to the cool highlands in the summer and the warmer lowlands in the winter. Similar to our Fulani nomads, these herders move between two locations, where they have permanent settlements.
In Europe, the herding network in southern Italy covers about 3,000 kilometres. The network of shepherd’s tracks links wide areas in the southern part of Italy. The beautiful urban settings and building plans of some cities, like the city of Sepino, are attributed to the shepherd’s tracks. This is due to the coexistence of environmental, natural, historical and monumental values. The same phenomenon can also be traced in Spain, France, Switzerland, Germany and other countries.
In France, annual festivals are held in three locations. In Castellane, the Transhumance Festival will take place in early June (12-14 June 2026). It features herd passages and local culture. In Fontvieille, a festival and documentary were held between 16 and 18 April 2026 to showcase a 200-km sheep drive from Provence to the Alps. In L’Espérou, a major transhumance festival takes place on June 14, 2026 to celebrate the arrival of herds at Aigoual.
In Ireland, the Burren Winterage Weekend takes place 22-24 October 2026, marking the traditional movement of cattle to ‘winterage’ pastures. In the Balkans, a Regional Gathering of Pastoralists across six countries is currently taking place from April 19 to May 31, 2026 to strengthen pastoralist resilience.
There are online images of these herders being celebrated whenever they pass through towns and villages with their animals in droves. But due to misinformation, many Nigerians will find it hard to believe that the seasonal livestock movement is celebrated and preserved for its cultural and environmental significance in Europe.
These practices go against what is happening in Nigeria, especially in places like the FCT, Plateau, Nasarawa and Benue States. The Minister, Nyesom Wike, recently stated that allowing cows on the streets of the FCT creates a negative image, arguing that grass planted for beautification is not for grazing. But the evidence above shows the world has a different view.
In Africa, the stories of the Maasai, Samburu, and Turkana can offer valuable lessons for Nigeria on how to maintain its herding culture. Herding in Kenya is not just an economic activity but a cultural identity, with communities practising nomadic or semi-nomadic livestock rearing adapted to the challenges of arid and semi-arid regions. The key to their approach is integrating traditional knowledge with modern, sustainable practices to address challenges such as climate change, land degradation, and resource competition.
In Nigeria, herders follow seasonal patterns, moving northwards during the rainy season and southwards during the dry season. In March 2026, data indicated high activity, with Katsina as a top destination, potentially receiving 28 per cent of observed transhumance flows. Monitoring data recorded significant animal inflows in late March and April 2026. About 2,710 animals moved between 30 March and 5 April; 2,123 animals between 13 and 19 April.
Similarly, data is collected to provide early warnings and minimise conflicts, particularly in the Northwest region of Nigeria. During these movements, families often move ahead early to assess security, then reunite with herders and livestock at predetermined rest points. This approach ensures the safety and well-being of both herders and their herds.
In December 2025, 480 herders were identified in Katsina and 110 in Zamfara, with animal counts of 13,953 and 2,038, respectively. To be specific, 78 per cent of herders were Nigerian, and 22 per cent were Nigerien. This runs counter to the narrative that herders are not Nigerians.
Yes, people blame farmer-herder clashes on herding alone, ignoring community conflict resolution, land-use management, and climate strategies such as water harvesting and drought-resistant systems.
We must acknowledge the roles played by the continuous expansion of urban areas and technological advancement in the country. These factors have led many people to cast traditional herding practices as outdated, putting them at odds with contemporary development goals. The view is shaped by the never-ending conflicts between farmers and herders, which frame herding as the contributing factor to instability and insecurity. But as highlighted, this perspective is not solely a Nigerian phenomenon.
The whole point here is that we must never succumb to the myopic idea of erasing our culture when we can use global best practices to resolve ongoing conflicts. We must continue to appreciate our heritage, regardless of how we are mocked.