Bridging peace and economic pathways

Rup and Kuei (Dinka Agar, Lakes) peace farm harvesting groundnut

The term ‘livelihood’ is understood as the capabilities, assets, and activities required for a means of living (Chambers and Conway, 1992). People need a range of ‘capitals’ to sustain their livelihoods (e.g., human, natural, physical, economic/financial, political, and social), and the capacity to absorb, adapt, and transform these determines the impact of a crisis on livelihoods (what can be called ‘livelihoods resilience’) (UNDP, 2013; Scoones, 1998; Béné, Wood, Newsham and Davies, 2012).

‘Peacebuilding’ describes a wide variety of approaches, since it is context-based. Peacebuilding aims to prevent, reduce, or stop conflict-related violence and contribute to stability as well as positive peace by improving social cohesion and providing fairer, more inclusive access to justice, livelihoods, safety, and wellbeing.

Post-conflict peace intervention activities have improved the level of stability to Greater Akobo, Greater Bor, and GPPA in South Sudan. The local economies are showing signs of growth. However, due to a lack of business skills and capital, most of the community remain marginalised in the current economic landscape. Livelihoods are a suitable and practical entry point for peacebuilding in conflict-affected countries because they provide tangible benefits for communities, who complain that they “can’t eat peace” and “can’t eat dialogue.”

Through consultations with existing peacebuilding structures (Akut-de-door grassroots peace committee in Lakes, State Ministry of Peacebuilding and Social Cohesion, Conflict Resolution Commission, and inter-communal governance structures [ICGS] in Jonglei-GPAA), a potential livelihood model was identified called the ‘Community Institution Model.’ This includes Peace Farms, Village Savings and Loan Associations (VSLA), and the Cattle Trader Associations. These are informal organisations formed and managed by community members with the potential to independently function even after the withdrawal of the NGO.

This model includes a process to ensure that ‘solidarity’ among members is understood and applied when choosing its members. The model also brings together marginalised and vulnerable sections of society who mostly rely on subsistence farming, income from the unorganised sector, and small businesses. Potential members are oriented to exclude those who might exert power within the group, such as individuals from formal employment systems, owners of established businesses, government employees, and other leaders, as part of their ‘solidarity.’

The integration of livelihood and peacebuilding under POF2, especially the establishment and strengthening of Peace Farms for the Akut-de-door grassroots peace committee and women’s groups, has provided food, peaceful livelihoods, sustainable income, and promoted social cohesion for all five sections of the Agar Dinka. Significant successes include promoting unity among members, fair distribution of roles, responsibilities, and profits, choosing local seed varieties that lead to bumper crop yields, understanding the farming and climate cycles for each crop or vegetable, and having a clear sustainability plan, particularly for family-home consumption, seed saving, and sale for income.

VSLA concepts have also been introduced to women’s groups in Peace Farms. The VSLA concept is a self-managed and self-capitalised microfinance methodology. It caters to the financial service needs of the rural poor, empowering them in the process. Savings groups serve as a reliable alternative to commercial banking and microfinance, allowing even the most remote or impoverished farmers access to small amounts of local capital on flexible terms.

Cattle trade for social cohesion and sustainable livelihoods is a life-changing, conflict-sensitive project for the youths of Greater Jonglei, particularly in Uror County. Inter-community cattle trade has increased interaction and mutual benefits among youths, promoting friendship and social cohesion. Seed capital, provided as a revolving fund in-kind, has seen 5 cows (equivalent to $1,000 USD) given to each beneficiary. Ten beneficiaries participated in the pilot. Each beneficiary returns the principal amount to the association after four months with 5% interest, allowing the cycle to continue to the next group of youths.

Hunger has often compelled youths to mobilise for cattle raiding, but close engagement in cattle trade has instilled hope and dissuaded them from activities such as cattle raiding, revenge killing, and child abduction in Jonglei since June 2023. While peace dialogues contribute significantly, the Uror community links youth peaceful behaviour to cattle business. The ten youths who piloted the cattle trading have made steady progress, inspiring others awaiting their turn. One participant shared:

“For the first time in my life, I can drink tea in Yuai market daily, something I never dreamed of before the cattle trade business. My business is running well.”

Another added:

“Simple family needs such as soap and food are addressed easily, and I am confident to refund the loan to the association on time without difficulty.”

The capacity of the Uror Cattle Traders Association has been strengthened, focusing on developing a goal statement, key activities, revising the constitution, demonstrating a transparent election process for the management committee, business planning, and maintaining registers and records. One participant remarked:

“I was unsure about returning the revolving fund to the Uror Cattle Traders Association, but the training opened my mind to grow the business from small to significant capital.”

In summary, integrating livelihoods and peacebuilding improves cooperation, mutual understanding, and trust between groups (youths and women’s groups), fostering social cohesion. Engaging in sustainable livelihoods increases household income and assets, enhancing their ability to reject instability and violence.

The combination of livelihood and conflict-related interventions reflects the security-development nexus thinking that has evolved over the past few decades, drawing on the view that “development is ultimately impossible without stability, and, at the same time, security is not sustainable without development” (Duffield, 2001).