Post on 08-Feb-2023
Ramya, T. (2014). “Forest as a Source of Livelihood for the Tribals of Kurung Kumey
District, Arunachal Pradesh”. In Manis Kumar Raha (Ed.), North East India: The Human
Landscape, pp. 99-114. [ISBN: 978-93-5125-047-0]. New Delhi: Concept Publishing Company
Pvt. Ltd.
Forest as a Source of Livelihood for the Tribes in Kurung Kumey District, Arunachal
Pradesh
Tame Ramya
Ph.D. Scholar
Department of Anthropology
Rajiv Gandhi University [A Central University]
Rono Hills, Doimukh - 791112, Arunachal Pradesh, India.
Email: taramya@live.com
Abstract
Tribals are of great interest and intense significance from forest perspective, as they inhabit for a
very long period time over the same region. In the state of Arunachal Pradesh as a whole and
Kurung Kumey district in particular, tribal communities reside in close touch with forest and thus,
dependent on it. That is why, it’s a great significance to study their do’s and don’ts in order to
propose better forest and environmental management interventions considering options for
enhancing livelihoods of the tribal communities in Kurung Kumey district. In this study, three
tribal communities of the district i.e., Nyishi, Bangru and Puroik have been purposively selected
for questionnaire survey. Data has been taken into consideration from two vital viewpoint i.e.,
livelihood pattern and forest dependence, assuming that all tribes are dependent on forest
resources for their livelihood. Through this study, it is found that Nyishi and Bangru tribes are
economically better-off in terms of land ownership and income per capita respectively. Forestry
practice provides little share in their total income though Nyishi tribe has the highest land per
capita in forestry sector as well as in agricultural sector. On the other hand, Puroik tribe’s living
standard is comparatively very low as their income and land per capita is low, and they are more
dependent on forest. Bangru tribe keeps the comparative middle status in almost every sector. A
variety of other social and environmental factors were also collected and thoroughly analysed
which may be useful for further research in this region.
Keywords: Forest, Resources, Livelihood, Tribals, Kurung Kumey, Arunachal Pradesh
Introduction
In present day Arunachal Pradesh, there is a general conformity about the importance of
tribal people on social and cultural practices. As tribal communities constitute the state’s cultural
diversity, the knowledge and study on those regions require vast amount of data about those
people’s way of life. Tribal people numbers little more than 7 lakhs i.e. 64.22% of the state’s total
population (2001 Census) embody and nurture the state’s cultural and biological diversity. They
live in around naturally origin virgin forests and are concerned with preserving land, protecting
language and promoting culture. Some tribal people strive to preserve traditional way of life, while
other seeks greater participation in the current state structure.
A total of 26 different major tribes and 110 sub-tribes and minor tribes speaking as many
as 42 different dialects with varied size and populaion are living in Arunachal Pradesh (Arunachal
Pradesh State Gazetteer, 2010). While coming to Kurung Kumey district, as per the provisional
population Census of 2011, the population of a district is pegged at 89,717 with 44,226 males and
45,491 females as compare to 42,518 with 21,117 males and 21,401 females in 2001 Census. The
district registered a record decadal growth rate among the districts of Arunachal Pradesh with
111.01% during the decade 2001-2011. The population of this district is predominantly tribal (more
than 97%) and Nyishis, Bangrus and Puroiks are the major tribal groups inhabiting the region. The
Nyishis are demographically the dominant tribe inhabiting in all directions/circles of the district.
The Bangrus, a relatively small tribe is confined to the western and north-western part of the Sarli
circleand in some pockets of Damin circle. They are closely related to the Nyishis whom they
resemble in dress, festivals, manners and customs, and with whom they often intermarry. The
Puroiks are confined to the high hills in the district’s northern, north-western and western part
spanning the areas of Sarli, Nyapin and Phassang circles. The Puroik settlements are interspersed
with the Nyishi and Bangru villages. Their economy is based on food-gathering and big-game
hunting. Few of them are now taking to sedentary form of agriculture and the change in their life
style is now perceptible, though at minimal level.
The tribal communities in Kurung Kumey district are still left as the most disadvantageous
groups by the government and policy makers. These tribals sometimes fell themselves alienated
from the mainstream in terms of actual practice and development behaviour. As a consequence, an
antagonistic relationship has been inexistence between the people and government. The
government claims that the tribals are key destroyers of the forest and its resources. On the other
hand, the tribal people believe that different developmental projects and incursion of non-
indigenous people to their area are adversely affecting their lifestyle and livelihood. Hence, the
importance of studying people’s livelihood pattern cannot be ignored, as the rural setting refers
more dependence on forest than urban areas and diversified practice needs diversified study. This
study was carried out to have an idea about the tribal lifestyle, to have an understanding of the
socio-economic status of tribals and also to find out the dependence of forest as a source of
livelihood among the tribal communities of Kurung Kumey district in Arunachal Pradesh.
Methodology
This paper dicussses about three tribes viz. Nyishi, Bangru and Puroik in Kurung Kumey
district of Arunachal Pradesh. Data was collected from three different sites and from two
significant perspectives of livelihood pattern and forest dependence. Questionnaire survey was
prepared to accumulate the data. Through those data, their socio-economic status was analysed and
scrutiny is made to find out who are comparatively more dependent on forest resources for their
living. It is assumed that, all the three tribal communities are equally dependent on forest for their
livelihood. Further, it is also presumed that they have equal impact on forest. The area for the study
of tribal communities was as under:
i. For Nyishi tribe- Hiya village, Nyapin Sub-Division, Kurung Kumey District.
ii. For Bangru tribe- Wabia village, Sarli circle, Kurung Kumey District.
iii. For Puroik tribe- Polosang village, Sarli circle, Kurung Kumey District.
Purposive clustered sampling was pursued. Area of study was chosen purposively to get
typical data from a specific tribal community. This was done in order to make the outcomes
identical to a greater extent. Investigation was done to opt the method of sampling. A total of 30
tribal families were interviewed taking 10 families from each tribe.
People-Forest Interactions
There is no doubt that all people (rural or urban dwellers) have some dependence on
forests, at least for contsruction materials and for products such as timbers and papers. However,
many people rely heavily on forests for their livelihoods (see Table 1.). In this regard, rural
households heavily relied on natural resources. Studies indicate that as much as 20-25% of rural
people’s income may be derived from environmental resources in developing countries where India
is also a part (WRI, 2005; Vedeld et al., 2007). Poor people typically engage more in low-return
forest activities, but often fail to accunulate capital from such activities. Meanwhile, the concept of
‘forest-dependency’ is complicated one. Although it is possible to refer loosely to any people who
relied on forest and its products for their livelihood as being to some extent ‘forest-dependent’, this
loose usage blurred fundamental distinctions between different types of relationships. By
presenting a fundamental critique of the use of the term ‘forest-dependency’, Byron and Arnold
(1997) argued that it is more useful to present a typology of different types of users. They crafted a
vital distinction between people who rely on forest use and have to substitute, and those who use
forest products or hold-on in economic activities linking forests, but do so as matter of preference.
Tribals may be consider as the offspring of forests who depending on them for their
subsistence and other economic activities. It is reported that about 60 million indigenous people are
almost totally dependent on forests (Colchester, 2006). Dubois (1996) reported that Amazonian
Indians have been depending on forests, for centuries, for livelihood through shifting cultivation,
hunting, fishing and accumulation of forest products. According to Dembner (1996), Pygmies of
Central African rain forest have traditionally lived by specialising in hunting and gathering wild
forest resources, which they consume themselves or trade to neighbouring farmers. Traditionally,
tribal communities are well-informed about natural resources on which they are closely dependent.
They are considered to be a threat to forest conservation. But, there are instances from different
parts of the world that the tribal forest dwellers apply traditional knowledge and new tools and
techniques in forest management. Over the past few decades, the magnitude of tribals’ Indigenous
Knowledge (IK) in managing natural resources and environment has gained increasing recognition.
Table 1: Forests Contribution ways to Human Livelihood
Forest Contribution Livelihood Pattern
Household Use (Subsistence) Timber, fuelwood, wild foods (plants and animals),
medicinal plants, grazing for animals, forest-based
agriculture, nutrient subsidies for agriculture.
Food Security Depend on forest foods when crops fail to meet seasonal
needs or to provide dietary supplements.
income Generation From sale of any products listed above or sale of
agricultural or livestock production dependent on
forests.
Income from forest-based labour By working in different forest-based works.
Fisher et al., (1997) has acknowledged three broad categories of interactions between
people and forest which may be mention as follows:
i. People who reside inside forests, often living as hunter-gatherers or shifting cultivators,
and who are heavily relied on forests for their livelihood on a subsistence basis. People in
this group are often indigenous people or people from ethnic tribal communities. They are,
thus, usually outside the mainstream polity and economy.
ii. People who reside near forests, frequently involved in agriculture outside the forest, which
regularly use forest products partly for their own subsistence functions and partly for
income generation. For those involved in agriculture, nutrient supplements from forests are
often crucial to productivity. Such supplements can be in the form of mulch from leaves
gathered in the forest. Another source of nutrient supplement is forest grazing by livestock
which alters nutrients from forest biomass into manure.
iii. People engaged in mercantile activities as trapping, accumulating minerals or forest
industries such as logging. Such people may part of a mixed subsistence and cash
economy. Distinctness of these people from first two categories may be found from the fact
that they depend on income from forest-dependent labour rather than from direct
subsistence use of forest products. However, it is worthy to note that this type of people-
forest relationship or interaction can exist even in an extremely monetised circumstance.
iv. The forest products obtained by the tribal communities from the study areas have been
grouped as per use and a description of each use type is as below:
Fodder
The major fodder species as enlisted by the Nyishi tribe are takuk-sangney (Gynocardia
odorata) and kulung (wild banana or Musa sp), the former for being palatable, easy to digest and
for its milk enhancing properties and the latter for its easy availability and palatability.
Traditionally, these people leave their animals & livestock for grazing and feeding in the open
areas, Jhum fallows and the community forests. Stall feeding is a phenomenon of very recent past
and is now seen in practise in some private farms. Gynocardia leaves are available only during the
monsoon months, whereas Wild banana is available through out the year. In addition bamboo
foliage also acts as a supplementary fodder. Fodder collection is only for meeting the requirement
of their domestic cattle and has been taken up in the recent past.
Fuelwood
The most preferred species for fuelwood Nyishi is yahak-sangney (Macranga denticulata).
A local species yarphu-sangney (Callicarpa arborea) is also highly preferred for use as fire wood.
These are very light woods, easily combustible, leave less smoke while burning and dry easily. In
addition to these, many inferior wood species are also made use of for fuel wood purposes. The
availability of the same is throughout the year and in addition to meeting their subsistence
requirement; head loads from the Jhum land are also sold in the nearby market. The general rule of
collecting only dry and fallen stems and branches is practised. Wood of other species is also made
use of for burning, depending on the demand and relative availability.
Construction Material
Timber
Yalluk-sangney (Hollock or Terminalia myriocarpa) and sangnyum-sangney (bola or
Morus laevigata) are the two timber yielding species most preferred for use in construction and
repairs of dwelling houses. In the typical long house of the Nyishis, bamboo and roofing leaves of
wild banana are also made use of. As a general understanding among the community members,
timber for domestic use can be taken from the community forest or the Jhum land, irrespective of
the ownership of the Jhum land. Mekhahi (Phoebe cooperiana), taram (Alnus sp) and jutli (Altingia
excelsa) are the other timber yielding species which are also made use of.
Poles
The house of the local are rose normally on stilts and the requirement of poles for the same
is met from the forests. Yahak-sangney (Macranga denticulata) and yarphu-sangney (Callicarpa
arborea) are the more commonly used species for the same. For construction of their long houses,
bamboo also comes in very handy as stilts, struts, purlins and rafters in the same along with the
woody species.
Ropes
Ropes made of locally available bamboo, canes and local species tapetarig are commonly
use for construction works, livestock and other miscellaneous works.
Medicinal Plants
A host of wild flora is used for the traditional medicine of the people of this area. The
plants are made use of in curing diseases and disorders ranging from simple cuts & wounds to
Jaundice. The traditional system is passed by the word of mouth and still a major number of
diseases are being cured in this way. These plants are available in the forest area throughout the
year and their extraction is needs specific. Dhuna resin (Canarium resiniferum) is also used in
households for expelling mosquitoes and is sold in the local markets.
Food
Flora
The wild plants are a major component in the daily dietary consumption of the tribes of the
study area. Though the list may be an exhaustive one and for want of detailed survey on the same, a
few of them enumerated by the people are papua-toh, jonko, rara, babuk, buck-barawa, bamboo
shoots etc. Many among these are eaten either raw or in boiled form for their medicinal value.
Their availability is generally through out the year, with the intermittent seasonal variations. In
addition, variety of tubers, mekahi (Phoebe cooperiana) fruits, mature seeds and fruits of Amoora
walichiana are also made use of for supplementing their diet.
Fauna
Fishing and small game supplements the diet of the villagers. In addition honey is
extracted, based on the availability. The honey from the small bees (Apis florea) is termed ngunya
and that from the bigger ones ngocho (Apis indica). Besides being used as an effective medicinal
supplement, it is also sold in the local market. Honey is available in the months from August to
December. Balam-tapum (a caterpillar), ruik (pupae and frogs) also supplement the diet. A locally
available insect known as tari-pumchii is a cherished delicacy and people may be seen looking for
the same in the river banks and near boulders.
Concerns of Tribal Communities in Relation to Forests
Forests are among the world’s most diverse and most endangered ecosystems on the earth.
In this context, it is imperative to underline some basic concerns which have yet to be truly taken
up for doable forest conservation. Concerns of tribal communities in relation to forests may be
citing as under:
i. The first concern is that forests are not empty. Forests have been inhabited by tribal
communities for hundreds of thousands of years, well before the creation of most of the
modern nation states. Each of those people has a very precise knowledge of the boundaries
of the territory they used, owned and managed.
ii. The second concern is that tribal people hold the rights to those territories by virtue of
being a first settlement. However, these rights are not recognised by most national and state
governments, which declare that forests belong to the state. This legal injustice paves the
way to destruction of forest through government concessions for large scale exploitation.
iii. The third concern is that tribals hold the knowledge about the forest. Evidence of this is
that for centuries they managed to live with the forest while fulfilling all material and
spiritual requirements through adept management. The causes of most present destructive
practices is usually in external pressures on forests from government policies rather than in
tribals’ themselves.
iv. The fourth and the most vital concern regarding the future of forests is that tribals are the
ones more directly involved in their conservation because forests not only ensure their
livelihoods but are an integral part of their ways of life, where respect for nature is at the
nucleus of their culture. They are the “right-holders”, not merely a “stake-holders” and as
such they are the most keen to protect their resources in the long run.
Tribals, thus, constitute a ray of hope for the future of the forests. They have the grip of the
rights and knowledge and their physical and cultural survival relies on ensuring their conservation.
In many instances, tribals are adapting their knowledge to a varying situation, working out and
executing options for sustainable and impartial livelihoods, far away from “sustainable
development” discourse which governments have barred of the sense it originally conceded.
Findings and Discussion
Land Ownership
Land ownership and land-use pattern are important parameters for livelihood studies. Land
ownership for forestry sector shows how the tribal communities are dependent on forest and also its
gives a clue to find out the effective utilisation of forest land. In Table 2 below, it is shown that
total land per capita of the Nyishi tribe was (105.72 decimals). Bangru tribe possess a per capita
land of 62.48 decimals. In case of Puroik per capita land holding is about 42.35 decimals which
was the minimum.
Table 2: Per Capita Land Holdings among the Tribes of the Study Area
Tribe Land Per Capita Land in Decimal
Nyishi 105,72 105.72
Bangru 62,48 62.48
Puroik 42,35 42.35
Land-Use in Different Categories
The per capita land by land-use type owned by the three tribes of Kurung Kumey district
is shown in Table 3 below. Among Nyishis, per capita land holdings under forestry, agriculture
and homestead were 83.24 decimals, 46.05 decimals and 15.38 decimals respectively. Though the
amount of forest land per capita is highest among Nyishi, yet the income from forestry was not
that maximum. It indicates the unproductive use of forest land. Among Bangrus, per capita land
holdings under forestry were 47.00 decimals, 37.95 decimals under agriculture and small amount
of 8.25 decimals owned under homestead. Yet, the share of forestry in their income was highest
amongst the three tribes, which means they are productive user of forest land. In case of Puroiks,
per capita lands possession under forestry was 36.78 decimals, 18.05 decimals under agriculture
and 2.35 decimals under homstead.
Table 3: Analysis of Per Capita Land Ownership by Land-Use Types among the Tribes of
the Study Areas
Land-Use Type Per Capita Holdings by Tribes (in Decimal)
Nyishi Bangru Puroik
Forestry 83.24 47.00 36.78
Agriculture 46.05 37.95 18.05
Homestead 15.38 8.25 2.35
Income Analysis
To find out the livelihood pattern, income and sources of income from each of the three
tribes data has been interpreted. Income per capita and per family are compared and contribution of
each sources of income is provided. The following Table 4 shows the per capita income of three
tribes of Kurung Kumey district. The highest per capita income was among Nyishis which was Rs.
18, 545.25 per annum and minimum was found among Puroiks which was Rs. 6,575. It was also
observed that among the Nyishis, more family members were involved in income generating
activities.
Table 4: Per Capita Income of the Tribes of the Study Area
Tribe Per Capita Income (in Rupees)
Nyishi 18,545.25
Bangru 12,685
Puroik 6,575
An analysis of the family income by the respondent households’ (in Table 5) shows that
highest family income in the study area was found in Nyishi families i.e., Rs.17,000 per annum and
minimum in Puroik families i.e., Rs. 8,000 per annum. Household with high involvement in
different income generating activities generated more income. Nyishi family members were found
to be much more involved in different activities among the three tribes in the district.
Table 5: Per Family Income of the Tribes of the Study Area
Tribe Per Capita Income (in Rupees)
Nyishi 17,000
Bangru 14,700
Puroik 8,000
Sources of Income of the Tribal Communities
In the following figure (Figure 1), the percentage of the sources of income of Nyishi tribe is
given. Results show that maximum income was derived from agriculture (58%) and minimum from
service (2%). On the other hand, 25% income was generated from business and 15% was from
forestry activities. 50% people were earning member in the 10 families in the Nyishi tribe.
0
10
20
30
40
50
60
Sources
of
Income
Agriculture
Service
Business
Forestry
Fig.1: Sources of Income Distribution of Nyishi Tribe
In the case of Bangru tribe, it was found that income was generated from agriculture and
service which were 53% and 15% respectively. From forestry activities 21% monetary income was
received and a 22% was received from business (details in Fig. 2). 21 out of 47 family members in
10 families were working membrs.
0
10
20
30
40
50
60
Sources
of
Income
in %
Agriculture
Service
Business
Forestry
Fig. 2: Sources of Income Distribution of Bangru Tribe
The maximum percentage of income of Puroik tribe (in Fig. 3) is generated from forestry
(65%) and and minimal percentage of income from service (2%). About 23% and 10% of the
income is generated from agriculture and business respectively. About 27% people of the Puroiks
contributed monetary support to their families.
0
10
20
30
40
50
60
70
Sources
of
Income
in %
Agriculture
Service
Business
Forestry
Fig. 3: Sources of Income Distribution of Puroik Tribe
Overall Analysis of the Sources of Income of the Tribes
The analysis of all sources of income for these three tribal communities is shown Fig. 4.
The figure also shows the contribution of each source of income to the families of these tribal
groups. It shows that Nyishi and Bangru tribes are more dependent on agriculture different types of
services. Puroik tribe is heavily dependent on forest (65%).
0
10
20
30
40
50
60
70
Nyishi Bangru Puroik
Agriculture
Service
Business
Forestry
Fig. 4: Analysis of the Sources of Income of Three Tribes of Kurung Kumey District
Forest as a Source of Income for Tribes
Though there is variation in the resources utilisation, but each tribal group is dependent on
forest resources in the study areas. Per capita and per family income from forestry practice, forest
products and share of forest contribution have been calculated for each tribe as follows. In the
study area among the three tribes, the highest per family income from forestry practice and forest
products (Fig. 5) was gained by Puroik (Rs. 7,000 per annum) and the lowest per family income
from forestry and forest products was by Nyishi (Rs. 2,700 per annum). Per family income of
Bangru was Rs. 4,250 per annum. The highest per capita annual income from forestry practice and
forest products was also found among the Puroiks (Rs. 3,945) and lowest per capita annual income
was observed among the Bangrus (Rs. 1,730). It was also observed that per capita annual income
from forestry practice and forest products among Nyishis was Rs. 2,365.
0
1,000
2,000
3,000
4,000
5,000
6,000
7,000
Nyishi Bangru Puroik
Per Family Income in
Rs.
Fig. 5: Annual Family Income of the Tribes of Kurung Kumey District from Forestry Practice and
Products
From the given below figure (Fig. 6), it was observed that total per capita income both
forestry and all sectors was high in Nyishi tribe and it also contribute more in total per capita
income. Puroik tribe has the highest per capita income in forestry sector as compare to Nyishis and
Bangrus.
0.00
5,000.00
10,000.00
15,000.00
20,000.00
25,000.00
Nyishi Bangru Puroik
Total Per Capita
Income of all Sectors
in Rs.
Fig. 6: Analysis of Per Capita Income on all Sectors of the Tribes of Kurung Kumey District
Distribution of share of forestry activities in average per capita income of three tribes of
Kurung Kumey district shows that the maximum share (65%) of forestry was in Puroik tribe
followed by Bangru (21%) and Nyishi (15%). This indicates that Puroik tribe is comparatively
depending more on forestry practice and forest products for their livelihood.
Reliance on Forest
Following table shows the distribution of reliance on forest among the three tribes of
Kurung Kumey district based on the number of person engaged in diverse forest based activities.
From the outcome it was found that, Puroiks were comparatively much more dependent on forest
in every aspect. For instance, they depend on forest for their housing materials (97.05%), livestock
grazing or gathering fodder (71.46%), gathering fuelwood (100%) and medicinal purpose
(83.37%). Reason for such huge dependent is because Puroiks’ settlement areas are found in such a
remote and inaccessible location that the modern-day facilities like building materials, medicines,
etc. are unable to reach their settlement area. Whereas, both Nyishi and Bangru settlement areas are
found in accessible locations where some building materials like cements, CGI sheets and modern
medicines could very easily brought from nearby towns.
Table 6: Analysis of Forest Dependence of the Tribes of Kurung Kumey District Based on the
Number of Persons Engaged in Diverse Forest Based Activities
Tribes
Persons Engaged in Diverse Forest Based Activities (in %)
Housing
Materials
Livestock Grazing
/Gathering Fodder
Gathering
Fuelwood
Medicinal
Purpose
Nyishi 82.63 35.85 96.33 23.17
Bangru 89.11 53. 26 98.02 46.72
Puroik 97.05 71.46 100 83.37
Food Reliance
Food, an important parameter for community livelihood assessment is as much as vital for
tribal communities of Kurung Kumey district. Among the three tribes of the district, those who
were dependent on food with respect to agricultural practice and marketing, the maximum
percentages were found in Nyishi (34.78%) and Bangru (39.56%). The Bangrus are mostly
dependent on market because they abandoned their agricultural cultivations since 2009 due to rat
menace triggered by the bamboo flowering.
Table 7: Analysis of Food Reliance of the Tribes in the Study Area
Tribes
Patterns of Food Reliance (in %)
Market Family Agriculture Both
Nyishi 18.06 34.78 47.16
Bangru 39.56 21.43 39.01
Puroik 11.26 25.25 63.49
Miscellaneous Findings
Six houses out of thirty (20%) was pucca or semi-pucca, while other 24 (80%) houses were
built of bamboos, wooden planks and wavy CGI sheets. Most of the households especially belong
to Puroik community, uses traditional hearth for cooking where fuelwood and residues are used;
while some Nyishis and Bangrus found to be using LPG cylinder for fast cooking along with the
traditional hearth. Almost every household of all the three tribes found to be collect fuelwood from
nearby forests for their domestic use. It was astonished to note that almost all the households don’t
have toilets having sanitary latrine barring few households those having sanitary latrine by their
own. It is also found that all the respondents belong to three tribes were a permanent resident of
their villages, meaning they haven’t migrated from any other places.
Conclusion
This modest but substantial study has offers a broad idea of the life, standard of living and
land-use pattern of the tribal societies of Kurung Kumey district in Arunachal Pradesh. A precise
account about their dependence on forest is also depicted. With this study, it is observed that role of
Government officials to the tribals are sometimes contradictory. Besides, Government is
regrettably dormant for motivating any development strategy in the study areas. Tribal
communities are not actively involved with any kind of practice with Government departments and
their officials, although few Panchayat leaders are involved. No any participatory appraisal scheme
is running over there in the study areas. There are some Non-Governmental Organisations (NGOs)
and few women Self Help Groups (SHGs), who are functioning intermittently with a short term
vision for the welfare of the people. An amalgamated development plan is supposed to play a
crucial role for the development of these tribals. Government’s development agencies like District
Rural Development Agency (DRDA), Rural Work Department (RWD), Public Work Department
(PWD), Public Health Engineering Department (PHED), and department of Water Resource
Development (WRD) needs to actively involved the people in their participatory projects and co-
management activities. Literally speaking, the tribal people have got the top precedence to be
incorporated as participatory stakeholders of the forest, but they still lack of real access to the
participatory forest management. Tribal communities in Arunachal Pradesh as a whole and of
Kurung Kumey district in particular can no longer be walked over, as has been always the case.
The findings of this humble research study may facilitate to illuminate assured development policy
for the well-being of the tribals. The study is comparative in nature, the outcomes establish through
this study can be held as identical to the large scale study.
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