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Arora

3.3.2. Urban migration and informal sector employment
Urban migration is a relatively new adaptation option for the Raika community. It entails moving to cities such as
Ahmedabad and Mumbai to work in the informal sector. More and more young men are exercising this option at the
expense of livestock management, which is heavily impacted by environmental vagaries. They receive support from an
increasing number of Raikas who have moved to these urban centers in the recent past. This option is congruent with all
their values except health. These informal work and entrepreneurial opportunities are readily available in the city and
provide financial safety. The Raikas now relate to the belongingness and esteem that comes with the western attire and
lifestyle prevalent in the cities.
“There is no place like Ahmedabad in all of India. No matter who goes there, he will return with 500 rupees in the
evening.” (55-year-old Raika)
Many Raikas gain employment in garment and grocery stores or as watchmen in newly constructed buildings in
and around rural areas. It is an adaptation strategy practiced by Raikas who shift their livelihood away from livestock
management but continue to reside in rural areas.
“The youth sets up business like a shop. Then we do not want to do livestock management. The income from livestock
is not much. You have to follow them [the livestock] all day. For the previous generation, this was their work. The current
generation does not want this.” (20-year-old Raika)
These jobs offer them greater financial safety through a guaranteed monthly income. It is also more in tune with the
self-actualization, belongingness, health, and esteem values.
Selling milk is another livelihood-diversification strategy adopted by Raikas. It involves the sale of camel milk to
consumers across Rajasthan through the storage and supply chain support provided by LPPS. It offers them a regular
stream of income that can be utilized to meet household requirements in times of environmental stress. Two of the
respondents of this study who practice camel-rearing are taking part in this livelihood activity. The study finds it to be
congruent with their safety, self-actualization, and health values. First, this activity provides financial safety by assuring
a constant stream of income. Second, it provides health benefits as Raikas can stay in their village. Third, it provides the
freedom to move and work as they please, leading to self-actualization.
“It is better to live here in our village. I can feed cattle here and go home when work is complete. I can live with my
people, meet my people, and do my duty.” (55-year-old pastoralist)
3.3.3. Education

This adaptation pathway entails investment in children’s primary education as a means to ultimately transition away from
livestock management. All the respondents believe that the skills accrued by education can generate better livelihood
opportunities and reduce dependence on natural resources.
“There is no space for fodder anymore. My grandchildren will go to school.” (80-year-old Raika)
Education was deemed important, especially in the absence of livestock and increasing water scarcity. They expect
better livelihood outcomes and higher social standing as a result of investing in their children’s education. Many
respondents mentioned education as the causal factor behind the improvement in the financial condition of some families,
visible as concrete houses and western clothes. Thus, the study finds greater financial safety, esteem, belongingness, and
self-actualization associated with education.
4. Discussion

This study finds linkages between social values and adaptation choices made by the Raika community in Rajasthan.
Their social values, such as accomplishment, esteem, safety, and belongingness, have changed drastically in the past two
decades. Previously, these values were aligned with traditional lifestyle and livelihood practices, but this is no longer the
case. The Raikas have begun to favor modern and western values over traditional ones. Environmental change is a catalyst
for these shifts. It acts as an amplifier of their structural vulnerabilities and diminishes their adaptive capacity. Social and
spatial marginalization renders them unable to participate in the local governance process. As a result, policy measures
have failed to accommodate their concerns and have had a detrimental effect on their livelihoods. Their adaptation
strategies have witnessed a concomitant shift. These linkages between values and adaptation choices imply the need to
include lived values as an integral element in the conceptualization and design of climate adaptation programs, policies,
and processes. For the needs of research, the integration of social values into environmental vulnerabilities assessments
will require engaging with a diverse set of literature on the linkages between climate change, on the one hand, and
religion, culture, ethics, and psychology, on the other hand.

International Journal of Population Studies | 2020, Volume 6, Issue 1 63