SHEEP-BREEDING
Having talked about the nomads we must now cast a glance at their
occupation. Of all the many industries in Algeria, sheep-breeding
is the oldest, as perhaps it is in all countries where pastures
are unlimited and where lack of communication makes it difficult
to set up big commercial towns. Moreover, the Arab is essentially
a shepherd by instinct, and living a wandering life with no fixed
abode but his camel’s hair tent, it is immaterial to him where
his sheep pasture, and it is amazing to note the vast tracts of
country crossed by a flock during the course of the year.
Messieurs Bernard and Redon say in the _Histoire, Colonisation,
Géographie et Administration de l’Algérie_:
“The Moghreb (original name of Algeria before the Phœnician
settlements) is especially suited for the cultivation of cereals,
vines and olive-trees, and for sheep-breeding. . . . the Numidians
were excellent horsemen who lived by pillage and by the produce of
their great flocks.”
Further, speaking of the invasion of the Hillals in the twelfth
century, they say:
“The newcomers were fierce nomads who did not invade as did
the first Arabs, in small groups, but in hordes, millions of men
followed by equally vast flocks.”
The greatest sheep-breeding centers are in the southern part of
the department of Algiers, some two hundred miles from Algiers,
and right away to the south as far as Ghardaïa.
There is also a certain amount of breeding in the southern tracts
of Oranie and in Constantine, but the inhabitants of these areas are
more interested in cereals, and the Arabs of Biskra are specialists
in dates.
The district known as the Sersou, on the high level above the Sahara,
must not be forgotten as one of the finest pasture-lands of Algeria,
but the majority of the flocks there have come up from Laghouat
and Ghardaïa to escape the intense heat of the summer.
Many people who have only visited the country in a superficial or
tourist manner, are filled with incredulous surprise when they are
told of sheep-farming in the Sahara.
“But what do the sheep eat and drink?” they exclaim.
It is difficult to explain this to those not versed in the
constitution of a sheep, but when one realizes that in winter a sheep
can go for three months without drinking, and finds nourishment
and water in the rough scrub which grows all over the Sahara,
it is not surprising that these great flocks thrive and that the
sheep grow as fat as their cousins in Europe.
Presumably if an animal is brought up to live on scrub and do
without green grass it has no taste for other nourishment, and
there is little doubt that if a camel was let loose on the Scottish
moors it would be unable to assimilate the rich food owing to the
formation of its digestive organs.
However, whatever the best diet for a sheep may be, the result
is enormous flocks all along the northern belt of the Sahara,
which are a source of great revenue to the Arabs. Few Europeans
have ventured into this business, in the first place, because the
Frenchman has not that adventurous spirit which characterizes the
British colonist, and in the second because unless one knows the
country and its people well it is difficult to enter on a venture
of this kind alone. But those who have had the courage to start
are delighted and amazed at the results.
First of all the original capital required is comparatively small,
three hundred to five hundred pounds being sufficient to buy
the first flock; and second, the return is large and very rapid.
Given an average year, the investor can count on a regular annual
thirty to sixty per cent. net for himself on his money after paying
all expenses, including the remuneration of his Arab partner.
The expenses are negligible; they need hardly be taken into
consideration. They consist of market fees (only at the big markets
where there are tens of thousands of sheep for sale), shearing
fees, and a small pasturage tax when the flocks are in the north.
The shepherd of each flock is paid in kind. That is to say, he
is given an old burnous (Arab cloak), a few measures of barley
and twelve to fourteen lambs each year. No further expenditure
is required, and though losses occur occasionally from drought,
there is never a hundred per cent. mortality.
Since 1900 there have been only two of what are known as famine
years. During those two years sheep died at a rate of from fifty
to sixty per cent., but this is a very exceptional occurrence.
Curiously enough years like this which are disasters to some are
windfalls to others. The people who suffer are those who have
not sufficient reserve funds to be able to hold out during the bad
period and who are obliged to sell out. Those, therefore, who are not
entirely dependent on the sale of their sheep to live, buy up from
the poorer breeders at negligible cost. When there is a mortality of
thirty per cent. it is considered very bad, but this happens perhaps
once in seven years, and even then one has the remaining seventy
per cent. from which to continue breeding. The average mortality
does not exceed ten per cent. and it has been known as low as three.
The system of working the flock is for the European capitalist to
enter into an agreement with an Arab: a chief of some tribe or some
native of good reputation owning flocks of his own. Through him all
the purchases are made at the various markets, or direct from the
nomad tribes as they pass through the district. He is responsible
for all dealings with the Arabs for the pastures, for the selection
of shepherds, in fact for all the technical work to do with the
natives, which no European could possibly cope with.
At the end of each year the profits are estimated and after sharing
expenses, half goes to the Arab partner. This may sound excessive,
but when one considers that he is responsible for the whole of the
breeding, and that without him it would be impossible to do the
business without being robbed of eighty per cent. of the profits,
it is not too much. Moreover, in the unlikely case of dead loss the
Arab partner bears half. There have been one or two rare examples
where Frenchmen who know the country well, and who can speak the
language, have launched forth on their own; they have found that
after a year’s work the flock has been mysteriously stolen by some
migrating tribe and that it can not be found. What redress has the
Frenchman? He can have the shepherd imprisoned if he can find him,
but this won’t return him his sheep or his money. On the other
hand, when an Arab loses a few sheep he has every redress possible
from his colleagues and friends, the chiefs of the district, who
will set all the tribes in such a hum that it is not worth while
for the robbers to conceal the spoil long.
The way these nomads track a lost flock across hundreds of miles
of stony areas baffles all comprehension. I have seen a man
track thirty-five strayed sheep from Chellala to Ghardaïa, over
two hundred miles of the most desolate country, and never make a
mistake until he reached the sheep. During the tracking he crossed
the spoor of some thousand other flocks, but he hardly hesitated in
his relentless march, whereas I could not see as much as a mark on
the stony ground. I remember at one moment I expressed my amazement
at this apparent witchcraft. The Arab chief, my partner, laughed.
“Look,” said he, “what do you see on the ground?”
I peered down and, after a long scrutiny, I said doubtfully. “It
is something like the print of a man’s foot, but I am not sure.”
The Arab smiled.
“It is the print of an unmarried girl of the tribe of the
Chambas,” he replied without hesitation.
In amazement I looked at him.
“But how?” I asked.
“I can not describe to you the difference between the print of
an unmarried girl and a woman without having the two prints before
me,” he replied, “but I know.”
“But the tribe?” I exclaimed incredulously.
“There is a date-stone beside the foot-mark,” continued the
Arab, “which only comes from the palms which grow in the land of
the Chambas.”
I said no more. That night we came to a group of nomad tents.
“Ask them who they are,” said the chief, smiling.
I hailed them and a voice from the dark said, “Chambas!”
No, I do not think that half the profit is too large a remuneration
for the Arab partner. . . .
At the end of each working year, that is October till September,
the final settlement of accounts takes place. If so wished the
entire flock can then be sold. Moreover, this can be done at any
moment, and it is a point to be noted that the money invested is
never immobilized, as there is always a market for sheep, and like
other commodities the price follows the rate of the dominating
currency on the money-market. If the wisest course is followed,
merely selling the produce (lambs, wool and butter), leaving the
original flock intact, it will be found that in a good year the
capital will be reimbursed at the end of the first season, while
the flock remains as profit to go on breeding from. If from this
moment one contents oneself with the sale of butter and wool only,
which bring in ten per cent., and one keeps the lambs, one will see
the original flock multiply itself into many flocks in an incredibly
short space of time.
The Arabs among themselves never keep any regular accounts, but
gage their fortunes by flocks and keep as little ready money as
possible. When they want to buy a horse or a motor-car or a wife,
they send so many flocks or portions of flocks to the nearest
market and pay their bill with the proceeds. If some of them ever
realized their livestock, they would find themselves on a footing
with some of the big fortunes of Europe with every luxury at their
disposal. But they prefer to remain living quietly in their Arab
centers, content with the mercies of Allah, opposed to all thoughts
of the future, for after all, Allah is almighty, Allah will provide,
and if he does not, _mektoub!_