Abstract
The aim of this study is to investigate the rationale for the seasonality of mobility, division of labor and organizations, and the availability of educational services in their routes and mobility corridors. It further looks for the convenience of the education service delivery to the mobile way of life and pastoralist livelihoods of Afar pastoralists and its implications for the need to have mobility mapping for effective delivery so as achieve educational equity. Hence, it follows a qualitative exploratory design so as to investigate the existing facts on the mobility of pastoralists’ Afars. The qualitative data was gathered from purposively selected clan leaders. The data were categorized thematically and analysed qualitatively. The findings revealed that Afar pastoralists’ mobility is rational, systematic, and well organized through their traditional social structure with a clear division of labor. Moreover, the education service delivery modalities are not fit in to the mobile way of life in which they are not following their mobility pattern, route, and corridors. This gives the insight to have a mobility mapping for clearer information of their mobility and school mapping so as to deliver proper education and achieve educational equity.
Highlights
The findings revealed that Afar pastoralists’ mobility is rational, systematic, and well organized through their traditional social structure with a clear division of labor
Pastoralism is a way of life for many people who live in Afar region
Even if Afar pastoralists are mobile in their livelihood, little is known about the mobility rationale and patterns of their movements
Summary
Education has long been considered an indispensable weapon in fighting against. Wogasso poverty and a necessary first step in a long march towards socio-economic developments of society. It is well-thought-out as an important instrument, which plays a key role in the social, economic, and political development of the marginalized communities. It helps the community to change their environment for their benefit and enables its members to make wise use of valuable resources in their environment. The recognition of education as an essential means for human and national development, pressed both the national and international community to consider it as a human right for disadvantaged groups like pastoralists
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