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Pastoral nomads camping near Namtso in 2005. In Tibet, nomads constitute about 40% of ethnic Tibetan population.^[1]

Beja nomads from Northeast Africa

Nomadic people (Greek: νομάδες, nomádes, "those who let pasture herds"), commonly known as itinerants in modern-day contexts, are communities of people who move from one place to another, rather than settling permanently in one location. There are an estimated 30-40 million nomads in the world.^[2]

Many cultures have traditionally been nomadic, but traditional nomadic behavior is increasingly rare in industrialized countries. Nomadic cultures are discussed in three categories according to economic specialization: hunter-gatherers, pastoral nomads, and "peripatetic nomads".

Nomadic hunting and gathering, following seasonally available wild plants and game, is by far the oldest human subsistence method. Pastoralists raise herds, driving them or moving with them, in patterns that normally avoid depleting pastures beyond their ability to recover. Peripatetic nomads, who offer the skills of a craft or trade to those with whom they travel, are most common in industrialized nations.

Hunter-gatherers[link]

Many groups of 'nomadic' hunter-gatherers (also known as foragers) moved from campsite to campsite, following game and wild fruits and vegetables. Hunting and gathering was the ancestral subsistence mode of Homo, and all modern humans were hunter-gatherers until around 10,000 years ago.

Following the development of agriculture, hunter-gatherers were displaced by farming or pastoralist groups in most parts of the world. Only a few contemporary societies are classified as hunter-gatherers, and many supplement, sometimes extensively, their foraging activity with farming and/or keeping animals.

Pastoralism[link]

Cuman nomads, Radziwiłł Chronicle, 13th century.

An 1848 Lithograph showing nomads in Afghanistan.

A yurt in front of the Gurvan Saikhan Mountains. Approximately 30% of the Mongolia's 3 million people are nomadic or semi-nomadic.

A Sami (Lapp) family in Norway around 1900. Reindeer have been herded for centuries by several Arctic and Subarctic people including the Sami and the Nenets.^[3]

Pastoral nomads are nomads moving between pastures. Nomadic pastoralism is thought to have developed in three stages that accompanied population growth and an increase in the complexity of social organization. Karim Sadr has proposed the following stages:

• Pastoralism: This is a mixed economy with a symbiosis within the family.
• Agropastoralism: This is when symbiosis is between segments or clans within an ethnic group.
• True Nomadism: This is when symbiosis is at the regional level, generally between specialized nomadic and agricultural populations.

The pastoralists are sedentary to a certain area, as they move between the permanent spring, summer, autumn and winter (or dry and wet season) pastures for their livestock. The nomads moved depending on the availability of resources.^[4]

Origin[link]

Nomadic pastoralism seems to have developed as a part of the secondary products revolution proposed by Andrew Sherratt, in which early pre-pottery Neolithic cultures that had used animals as live meat ("on the hoof") also began using animals for their secondary products, for example, milk and its associated dairy products, wool and other animal hair, hides and consequently leather, manure for fuel and fertilizer, and traction.

The first nomadic pastoral society developed in the period from 8500-6500 BC in the area of the southern Levant.^{[citation needed]} There, during a period of increasing aridity, PPNB cultures in the Sinai were replaced by a nomadic, pastoral pottery-using culture, which seems to have been a cultural fusion between a newly arrived Mesolithic people from Egypt (the Harifian culture), adopting their nomadic hunting lifestyle to the raising of stock.^[5]

This lifestyle quickly developed into what Jaris Yurins has called the circum-Arabian nomadic pastoral techno-complex and is possibly associated with the appearance of Semitic languages in the region of the Ancient Near East. The rapid spread of such nomadic pastoralism was typical of such later developments as of the Yamnaya culture of the horse and cattle nomads of the Eurasian steppe, or of the Greko-Mongol spread of the later Middle Ages.^[6]

Increase in the former Soviet Central Asia[link]

One of the results of the break-up of the Soviet Union and the subsequent political independence and economic collapse of its Central Asian republics has been the resurgence of pastoral nomadism.^[7] Taking the Kyrgyz people as a representative example nomadism was the centre of their economy prior to Russian colonization at the turn of the C19/C20, when they were settled into agricultural villages. The population became increasingly urbanized after World War II, but some people continued to take their herds of horses and cows to the high pasture (jailoo) every summer, i.e. a pattern of transhumance.

Since the 1990s, as the cash economy shrank, unemployed relatives were absorbed back on the family farm, and the importance of this form of nomadism has increased. The symbols of nomadism, specifically the crown of the grey felt tent known as the yurt, appears on the national flag, emphasizing the centrality of their nomadic history and past in the creation of the modern nation of Kyrgyzstan.pomp

Sedentarization[link]

By 1920; nomadic pastoral tribes represented over a quarter of Iran's population.^[8] Tribal pastures were nationalized during the 1960s. The National Commission of UNESCO registered the population of Iran at 21 million in 1963, of whom two million (9.5%) were nomads.^[9] Although the nomadic population of Iran has dramatically decreased in the 20th century, Iran still has one of the largest nomadic populations in the world, an estimated 1.5 million in a country of about 70 million.^[10]

In Kazakhstan where the major agricultural activity was nomadic herding,^[11] forced collectivization under Joseph Stalin’s rule met with massive resistance and major losses and confiscation of livestock.^[12] Livestock in Kazakhstan fell from 7 million cattle to 1.6 million and from 22 million sheep to 1.7 million. The resulting famine of 1931-1934 caused some 1.5 million deaths: this represents more than 40% of the total Kazakh population at that time.^[13]

In the 1950s as well as the 1960s, large numbers of Bedouin throughout the Middle East started to leave the traditional, nomadic life to settle in the cities of the Middle East, especially as home ranges have shrunk and population levels have grown. Government policies in Egypt and Israel, oil production in Libya and the Persian Gulf, as well as a desire for improved standards of living, effectively led most Bedouin to become settled citizens of various nations, rather than stateless nomadic herders. A century ago nomadic Bedouin still made up some 10% of the total Arab population. Today they account for some 1% of the total.^[14]

At independence in 1960, Mauritania was essentially a nomadic society. The great Sahel droughts of the early 1970s caused massive problems in a country where 85% of its inhabitants were nomadic herders. Today only 15% remain nomads.^[15]

As many as 2 million nomadic Kuchis wandered over Afghanistan in the years before the Soviet invasion, and most experts agreed that by 2000 the number had fallen dramatically, perhaps by half. The severe drought had destroyed 80% of the livestock in some areas.^[16]

Niger experienced a serious food crisis in 2005 following erratic rainfall and desert locust invasions. Nomads such as the Tuareg and Fulani, who make up about 20% of Niger's 12.9 million population, had been so badly hit by the Niger food crisis that their already fragile way of life is at risk.^[17] Nomads in Mali were also affected.^[18]

Contemporary peripatetic minorities in Europe and Asia[link]

A tent of Gypsies in Hungary, 19th century.

"Peripatetic minorities" are mobile populations moving among settled populations offering a craft or trade.

Each existing community is primarily endogamous, and subsists traditionally on a variety of commercial and/or service activities. Formerly, all or a majority of their members were itinerant, and this largely holds true today. Migration generally takes place within the political boundaries of a single state these days.

Each of the peripatetic communities is multilingual; it speaks one or more of the languages spoken by the local sedentary populations, and, additionally, within each group, a separate dialect or language is spoken.^{[citation needed]} The latter are either of Indic or Iranian origin,^{[citation needed]} and many are structured somewhat like an argot or secret language, with vocabularies drawn from various languages. There are indications that in northern Iran at least one community speaks Romani language, and some groups in Turkey also speak Romani.

Dom people[link]

In Afghanistan, the Nausar worked as tinkers and animal dealers. Ghorbat men mainly made sieves, drums, and bird cages, and the women peddled these as well as other items of household and personal use; they also worked as moneylenders to rural women. Peddling and the sale of various goods was also practiced by men and women of various groups, such as the Jalali, the Pikraj, the Shadibaz, the Noristani, and the Vangawala. The latter and the Pikraj also worked as animal dealers. Some men among the Shadibaz and the Vangawala entertained as monkey or bear handlers and snake charmers; men and women among the Baluch were musicians and dancers, and Baluch women also practiced prostitution. Jogi men and women had diverse subsistence activities, such as dealing in horses, harvesting, fortune-telling, bloodletting, and begging.^{[citation needed]}

In Iran the Asheq of Azerbaijan, the Challi of Baluchistan, the Luti of Kurdistan, Kermānshāh, Īlām, and Lorestān, the Mehtar in the Mamasani district, the Sazandeh of Band-i Amir and Marv-dasht, and the Toshmal among the Bakhtyari pastoral groups worked as professional musicians. The men among the Kowli worked as tinkers, smiths, musicians, and monkey and bear handlers; they also made baskets, sieves, and brooms and dealt in donkeys. Their women made a living from peddling, begging, and fortune-telling.

The Ghorbat among the Basseri were smiths and tinkers, traded in pack animals, and made sieves, reed mats, and small wooden implements. In the Fārs region, the Qarbalband, the Kuli, and Luli were reported to work as smiths and to make baskets and sieves; they also dealt in pack animals, and their women peddled various goods among pastoral nomads. In the same region, the Changi and Luti were musicians and balladeers, and their children learned these professions from the age of 7 or 8 years.^{[citation needed]}

The nomadic groups in Turkey make and sell cradles, deal in animals, and play music. The men of the sedentary groups work in towns as scavengers and hangmen; elsewhere they are fishermen, smiths, basket makers, and singers; their women dance at feasts and tell fortunes. Abdal men played music and made sieves, brooms, and wooden spoons for a living. The Tahtacı traditionally worked as lumberers; with increased sedentarization, however, they have taken to agriculture and horticulture.^{[citation needed]}

Little is known for certain about the past of these communities; the history of each is almost entirely contained in their oral traditions. Although some groups—such as the Vangawala—are of Indian origin, some—like the Noristani—are most probably of local origin; still others probably migrated from adjoining areas. The Ghorbat and the Shadibaz claim to have originally come from Iran and Multan, respectively, and Tahtacı traditional accounts mention either Baghdad or Khorāsān as their original home. The Baluch say they^{[clarification needed]} were attached as a service community to the Jamshedi, after they fled Baluchistan because of feuds.^[19][20]

Gallery[link]

• 

  A Scythian horseman from the general area of the Ili river, Pazyryk, c.300 BCE.

• 

  A young Bedouin lighting a camp fire in Wadi Rum, Jordan.

• 

  Kyrgyz nomads in the steppes of the Russian Empire, Uzbeckestan, by pioneer color photographer Sergey Prokudin-Gorsky, ca. 1910.

• 

  Tuareg in Mali, 1974.

• 

  Kyrgyz nomads, 1869-1870.

• 

  Nomads in the Desert (Giulio Rosati).

See also[link]

• List of nomadic peoples
• Seasonal human migration
• Uncontacted peoples

Specific:

• Eurasian nomads for the historically and pre-historically important Horse People
• Mongol Empire
• Nomadic empires
• Nomadic tents
• Nomads of India
• Sea Gypsies

Concepts in industrialised societies:

• Global nomad
• Snowbird (people)
• Military brat
• Perpetual traveler
• RV lifestyle
• Third culture kid

References[link]

Further reading[link]

Wikimedia Commons has media related to: Nomads

• Oberfalzerova, Alena. (2006): Metaphors and Nomads, Triton, Prague. ISBN 80-7254-849-2
• Sadr, Karim. The Development of Nomadism in Ancient Northeast Africa, University of Pennsylvania Press, 1991. ISBN 0-8122-3066-3
• Cowan, Gregory. "Nomadology in Architecture: Ephemerality, Movement and Collaboration" University of Adelaide 2002 (available: http://hdl.handle.net/2440/37830 [1])
• Chatty, Dawn. Articles on Nomadic life (1983–2009)
• Chatwin, Bruce. The Songlines (1987)
• Deleuze and Guattari, A Thousand Plateaus (1980)
• Melvyn Goldstein: The Impact of China's Reform Policy on the Nomads of Western Tibet
• The Remote World of Tibet's Nomads
• Grousset, René. L'Empire des Steppes (1939) (French)
• Michael Haerdter Remarks on modernity, mobility, nomadism and the arts
• Kradin, Nikolay. Nomadic Empires in Evolutionary Perspective. In Alternatives of Social Evolution. Ed. by N.N. Kradin, A.V. Korotayev, Dmitri Bondarenko, V. de Munck, and P.K. Wason (p. 274-288). Vladivostok: Far Eastern Branch of the Russian Academy of Sciences; reprinted in: The Early State, its Alternatives and Analogues. Ed. by Leonid Grinin et al. (р. 501-524). Volgograd: Uchitel', 2004.
• Kradin, Nikolay N. 2002. Nomadism, Evolution, and World-Systems: Pastoral Societies in Theories of Historical Development. Journal of World-System Research 8: 368-388.
• Kradin, Nikolay N. 2003. Nomadic Empires: Origins, Rise, Decline. In Nomadic Pathways in Social Evolution. Ed. by N.N. Kradin, Dmitri Bondarenko, and T. Barfield (p. 73-87). Moscow: Center for Civilizational Studies, Russian Academy of Sciences.
• Kradin, Nikolay N. 2006. Cultural Complexity of Pastoral Nomads. World Cultures 15: 171-189.
• Beall, Cynthia and Goldstein, Melvyn: Past becoming future gor Mongolian nomads National Geographic Magazine May 1993
• Vigo, Julian. 'Nomadic Sexualities and Nationalities: Postcolonial Performative Words and Visual Texts'. Inscriptions in the Sand Famagusta: Eastern Mediterranean University Press, 2005.

The Weeknd
Background information
Birth name	Abel Tesfaye
Born	(1990-02-16) February 16, 1990 (age 22) Toronto, Ontario, Canada
Genres	Contemporary R&B, post-dubstep, downtempo
Years active	2010–present
Associated acts	Drake, Doc McKinney, Illangelo,
Website	www.the-weeknd.com

Abel Tesfaye (born February 16, 1990), better known by his stage name The Weeknd, is an R&B^[1] Canadian recording artist and record producer from Toronto. He began recording songs under The Weeknd and uploading them to YouTube in late 2010,^[2] though the identity of the individual behind the project was initially unknown.^[3][4] In March 2011, The Weeknd released a nine-song free album, House of Balloons which was critically acclaimed.^[5] The title track is based on a sample of Siouxsie and the Banshees' hit single "Happy House.^[6] The first album is a part of a trilogy which includes Thursday released in August of the same year and Echoes of Silence issued in December.^[7] In June, House of Balloons was named as one of ten shortlisted nominees of 2011 Polaris Music Prize but eventually lost to Arcade Fire's The Suburbs.^[8] On December 21, 2011 at 11:07 p.m. EST Tesfaye released his highly anticipated third mixtape Echoes of Silence. The Weeknd's site crashed shortly after due to the large number of downloads. The Weeknd quickly provided a Hulkshare link to keep the album available while the official site was down.

Since hitting the scene, The Weeknd has received praise from a number of musical publications, including those of Pitchfork,^[1] MTV,^[9] BET, Rolling Stone, XXL and The Source, who have all dubbed him the "Songbird of his Generation", as well as the "best musical talent since Michael Jackson" (John Norris, MTV).

[edit] House of Balloons

In late 2010, Abel Tesfaye uploaded three songs: "What You Need," "Loft Music," and "The Morning" to YouTube.^[10] A nine-track free album titled House of Balloons was digitally released on 21 March 2011 through the artist's official website.^[11] The title track is based on the sample of Siouxsie and the Banshees' 1980 hit single "Happy House" with Tesfaye covering the chorus.^[5] Tesfaye’s eclectic music also blends other samples ranging from Beach House to Aaliyah.^[12] Hip-hop artist Drake has been partly credited for generating public awareness for The Weeknd, after he quoted a line from the track "Wicked Games" via Twitter and linked to the singer's music on his website.^[11][13]

House of Balloons was met with universal critical acclaim. Pitchfork's Joe Colly wrote that "all the thematic and sonic pieces fit together - these weird, morning-after tales of lust, hurt, and over-indulgence ... are matched by this incredibly lush, downcast music. It's hard to think of a record since probably The xx's debut ... that so fully embodies such a specific nocturnal quality."^[1] Frontier Psychiatrist's L.V. Lopez claimed the album was "brilliant, disturbing, and not safe for work," calling the song "Loft Music" a song that is "so unsafe it should come with a child-proof cap, so dirty that you’ll feel guilty the next time you see your wife."^[14] Tom Ewing of The Guardian said that although the singing and songwriting on House of Balloons "aren't especially strong by R&B standards," the Weeknd is receiving "so much attention" as a result of its "command of mood."^[15] Sean Fennessey of The Village Voice called the album "impressive" and added, "It's patient, often gorgeous, and consistently louche ... with the sort of blown-out underbelly and echo-laden crooning that has already made Drake's less-than-a-year-old Thank Me Later such an influential guidepost."^[16] Maegan McGregor of Exclaim! also praised the album: "Packed full of sex, drugs and some downright killer production, this easily stands as one of the year's best debuts so far, hipster, Top 40 or otherwise."^[17] Sputnik Music's Tyler Fisher said that "despite being a free album, House of Balloons feels like a true album, a true labor of love."^[18]

In July, The Weeknd then went on tour and gave his first performance at the Mod Club on College Street in Toronto. The hour-and-a-half long performance created a lot of buzz about the young R&B singer.^[19] Tesfaye’s next performance took place at Toronto’s Molson Canadian Amphitheatre. He collaborated with rapper Drake and appeared as one of the special guests to Drake’s 2nd Annual OVO Fest on July 31, 2011 ^[20] That same month, the song "High for This" was featured in the promo for the final season of the HBO show Entourage.^[21]

During the summer, the press noted that Tesfaye refused to give interviews and choose to only communicate via Twitter.^[22]

When House of Balloons was named #1 album of 2011 by Complex magazine, it beat both Drake's Take Care and Watch the Throne by Jay-Z and Kanye West for the number 1 spot.^[12]

[edit] Thursday

Thursday (mixtape) is the second mixtape released by The Weeknd . The mixtape was released shortly after House of Balloons on August 18, 2011. Thursday was released on XO's label along with his other two mixtapes. Although the mixtape was released for free on his website as a digital download, the feedback it received was enormously positive.^[23] Thursday was produced in Toronto, Ontario with the help of Doc McKinney and Illangelo.^[24]

[edit] Echoes of Silence

The Weeknd's third mixtape, entitled Echoes of Silence, was released in December 21, 2011.^[23][25] Echoes of Silence has been described as his most lyrically powerful and emotional mixtape to date.^[24]

In April 2012, The Weeknd debuted his US tour by performing at the Coachella Festival.^[26] Tesfaye and his band visited the Union’s coasts, with a dozen of gigs in various major cities^[26] which culminated in New York where the two sold out shows were positively reviewed by Rolling Stone.^[27] Then, they will be also performing in European major festivals, including the Primavera Sound Festivals in Spain and Portugal,^[28] Wireless Festival in London,^[29] plus concerts in Paris and Brussels.

Discography[link]

Mixtapes[link]

Guest Appearances and Production[link]

Awards[link]

References[link]

External links[link]

• Official website
• Official blog