ANTHROPOLOGY CURRENT AFFAIRS MAGAZINE

DECEMBER 2020

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CONTENTS PAPER -1

PHYSICAL & ARCHAEOLOGICAL ANTHROPOLOGY

1. When epidemiology becomes public health 2. Child's bones buried 40,000 years ago solve long-standing Neanderthal mystery

3. More infectious corona virus mutation may be 'a good thing', says disease expert 4. Researcher adds to timeline of human evolution by studying an island fox 5. Warm oceans helped first human migration from Asia to North America 6. A study analyzes the ergonomic relationship between hand and Lower Paleolithic tools

SOCIO-CULTURAL ANTHROPOLOGY

7. Analysis of ancient teeth reveal clues about how sociopolitical systems grow 8. Fatty residues on ancient pottery reveal meat-heavy diets of Indus Civilization

PAPER - 2

INDIAN & TRIBAL ANTHROPOLOGY

1. How a School Is Giving Hope to Chattisgarh’s “Particularly Vulnerable” Pahadi Korba Tribe 2. 5 Arenas Where Tribal India Shattered the Mainstream Ceiling

3. Forest Man of India: A Farmer From Assam Has Grown A Forest On Barren Land By Planting Trees For Last 40 Years

4. Soldiers of the Forest: Meet the Indigenous Tribes That Guard the Parambikulam Tiger Reserve

5. Over 80 Govt Schools in Andhra Pradesh Are Using Sticks & Stones to Help

Their Tribal Students 6. Meet the Konyaks of Nagaland, Renowned as Headhunters, and for Their

Famous Facial Tattoos 7. Tribals come together to protect soil biodiversity 8. How The Bhil Tribe Is Moving From Starvation To Progress Through

Entrepreneurship 9. The Brave Lady Who Fought Against All Odds To Get Forest Rights For Her

Tribal Community 10.How to Save Forest Culture? ‘Silent’ Battle by Odisha’s Kondhs is The Right

Lesson 11. What Connects Ladakh’s Dard Aryans to Alexander the Great? The Answer Will

Fascinate You! 12. A Tea-Seller & a Teacher Set Up India’s Loneliest ‘Library In a Forest’ in Kerala 13. A Small Tribe In Arunachal Pradesh Is Showing How Man And Nature Can Co-

exist In Perfect Harmony 14. The Land of The Bishnois – Where Conservation Of Wildlife Is A Religion!

15. 23-YO Tribal Girl Redefines Courage, Opens First Medical Store In Maoist-

Affected Area! 16. Unaware of Key Govt Schemes, 100 Tribal Families Find Guardian Angels in

Maha Couple! 17. 1000+ Tribal Youth From 51 Villages Now Have Jobs, Thanks To This MP Forest

Officer! 18. 80-YO Tribal Woman Learnt Painting At 70. Today Her Art Sells In Milan &

Paris! 19. This NID Grad Left Her High Paying Job To Help Tribal Kids in Odisha Think Out-Of-The Box!

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PHYSICAL & ARCHAEOLOGICAL ANTHROPOLOGY

1. When epidemiology becomes public health

Since the advent of Covid-19 into human society, the terms epidemiology and public health have resonated widely across media and become familiar but not

uniformly well understood.

Since the advent of Covid-19 into human society, the terms epidemiology and public health have resonated widely across media and become familiar but not uniformly well understood. I was recently asked, at a webinar for science students, if these are distinct or interconnected disciplines. This question calls for clarity on definitions and applications.

Epidemiology is an academic discipline linked to knowledge-generating research on the dimensions, distribution and determinants of disease in a population. It derives from the Greek words ‘epi’ (upon) and ‘deimos’ (people). The definition was later extended to include disease prevention through actions at the population level. It is restrictive to consider only disease as the subject of epidemiological research. What about health, the converse of disease? It has positive determinants worthy of study. Why are some populations healthier than others? So, in modern epidemiology, one studies the dimensions, distribution and determinants of both health and disease, coupled with a search for evidence on what works well for disease prevention and health promotion.

Epidemiology uses several research designs to answer questions. Cross-sectional surveys usually measure the variable of interest in a random sample of the population. Antibody surveys of Covid-19, recently conducted in different parts of India, are an example. As are surveys for prevalence of diabetes or

hypertension. Case-control studies compare people who developed a disease or health outcome with those who didn’t, to ascertain differential exposure to any suspected cause. What proportion of persons who developed mouth cancer were tobacco chewers compared to those who were cancer-free? A cohort study follows people over a long period to see if a particular baseline exposure leads to an adverse outcome in the future.

This is useful to study the association of dietary elements or patterns with outcomes such as heart disease or cancer. Randomised clinical trials compare people, differentially assigned to intervention and control groups, to assess impact. Vaccine or dietary intervention trials are examples. While randomised

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trials are considered to be least burdened by methodological weakness, all research designs have some advantages and are used as appropriate. Qualitative research methods are useful in elucidating behavioural components and aid both

in framing the right research questions and explaining the observations.

Public health extends the knowledge gleaned from epidemiology and other forms of health research into various measures to improve health. It does so through transformational policies, systems, programmes and community engagement. Whether it is pollution control and sanitation or tobacco taxation and legislation to mandate seat belts and helmets, policy instruments have a great impact on population health. System efficiencies in provision of health services, from child immunisation to emergency medical transport, are

addressed by public health.

Workforce planning and optimisation of expenditures are also health system issues. Access to services, drugs and technologies as well as affordability of care are integral to public health. It also conducts health impact assessment of policies and programmes in other sectors that impact on health, to make them more sensitive and responsive to public health goals. Programme design, implementation, monitoring and evaluation are also important functions of public health. Energetic community engagement and effective behaviour change communication are critical for public health success. Wearing masks and physical distancing in these times or avoiding smoking and spitting in public places are examples.

Removing stigma through active community leadership is a proactive endeavour. In engaging with communities, public health also interfaces with health rights and other human rights. Epidemiology informs public health, through rigorous research, supported by the strength of statistics. It helps set priorities for public health actions and assess their impact. While epidemiology is central to prioritisation and planning in public health, the multi-sectoral nature of public health interventions calls for multi-disciplinary learning that extends beyond epidemiology.

The knowledge platform of public health invites a confluence of life sciences (inclusive of human and animal biology, environmental sciences and ecology), social and behavioural sciences, anthropology, epidemiology, biostatistics, demography, health economics, political science and public policy, communication sciences, public health engineering and health technologies,

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public health law and human rights. The pathway of public health connects knowledge to action and further to impact and equity.

Ideally, such broad interdisciplinary learning platforms should exist in universities. Indian universities are only recently beginning to recognise this role. Medical colleges too have long ignored the need for multi-disciplinary public health education. Such education, wherever provided, must not only be broad-based but also strongly health-policy oriented. While it must be academically strong, it is also a field of practice. At both national and state levels, public health cadre must be created to bring the vigour of public health expertise into the system and to conduct health impact assessments of policies in other sectors. Since it is multi-disciplinary in learning and multi-sectoral in implementation, every Indian can contribute to advancing public health through actions in any field that impacts health. Public health is indeed the broadest bridge between science and society.

2. Child's bones buried 40,000 years ago solve long-standing Neanderthal

mystery

We don't know whether it was a boy or a girl. But this ancient child, a Neanderthal, only made it to about two years of age.

This short life, lived about 41,000 years ago, was uncovered at a famous archaeological site in southwestern France, called La Ferrassie. The remains of several Neanderthals have been found there, including the most recent discovery, the child, known only as La Ferrassie 8.

When the ancient remains were first found – most at various stages of the early 20th century – archaeologists had assumed the skeletons represented intentional

burials, with Neanderthals laying their departed kin to rest under the earth.

Nonetheless, in contemporary archaeology, doubts now swirl around the question of whether Neanderthals did indeed bury their dead like that, or whether this particular aspect of funerary rites is a uniquely Homo sapiens custom.

In part, the asking of these questions links back to the archaeological techniques and record-keeping used in the past, as the antiquated methods used by

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archaeologists and anthropologists from the early 20th century (and even earlier) mean we can't always be entirely confident in their findings.

With such a mystery on their mind, a team led by researchers from Le Centre national de la recherche scientifique (CNRS) and the Muséum national d'histoire naturelle in France has now conducted a thorough re-evaluation of La Ferrassie 8's ancient remains, which have now been kept in the museum for almost 50 years after being discovered between 1970 and 1973.

"The discovery and context of this skeleton has generally been regarded as poorly documented, but in fact this deficiency stems from a lack of the necessary processing of the information and materials from La Ferrassie related to the penultimate excavation phase (1968–1973)," the researchers write in their new

paper.

"Indeed, a huge amount of data remained unassessed prior to our current study."

In the new work, the researchers reviewed the notebooks and field diaries used by the original excavation team, as well as analysing La Ferrassie 8's bones. They also performed new excavations and analyses at the La Ferrassie cave shelter site where the child's remains were found.

The results of their multi-disciplinary approach suggests that – despite the substandard nature of previous research into La Ferrassie 8's purported burial –

the old conclusions were correct: the child was buried.

"The combined anthropological, spatial, geochronological, taphonomic, and biomolecular data analysed here suggest that a burial is the most parsimonious explanation for LF8," the authors explain.

"Our results show that LF8 is intrusive within an older (and archaeologically sterile) sedimentary layer. We propose that Neandertals intentionally dug a pit in sterile sediments in which the LF8 child was laid."

In reaching this conclusion, the team confirmed that the well-preserved bones were laid to rest in an unscattered manner, remaining in their anatomical position, with the head raised higher than the rest of the body, even though the lay of the land was inclined at a different angle (suggesting a contrived elevation by Neanderthal hands).

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Further, there were no animal marks on them, which the team consider another probable sign of a prompt, intended burial. Especially when compared to the

weathered state of various animal remains found in the vicinity.

"The absence of carnivore marks, the low degree of spatial disturbance, fragmentation, and weathering suggest that they were rapidly covered by sediment," the researchers explain.

"We cannot find any natural (i.e. non-anthropic) process that could explain the presence of the child and associated elements within a sterile layer with an inclination that does not follow the geological inclination of the stratum. In this case, we propose that the body of the LF8 child was laid in a pit dug into the

sterile sediment."

It's not the first study in recent times to claim new evidence of Neanderthals

burying their dead, and it likely won't be the last.

The French team say it's time today's new-and-improved analytical standards were brought to bear on the varying skeletal remains of La Ferrassie 1 through to 7, giving us an updated assessment of how they too were interred.

Then, maybe, with all said and done, these very old souls might finally get some rest.

3. More infectious coronavirus mutation may be 'a good thing', says disease expert

"Maybe that's a good thing to have a virus that is more infectious but less deadly," Tambyah told Reuters. Tambyah said most viruses tend to become less virulent as they mutate. "It is in the virus' interest to infect more people but not to kill them because a virus depends on the host for food and for shelter," he said.

An increasingly common mutation of the novel coronavirus found in Europe, North America and parts of Asia may be more infectious but appears less deadly, according to a prominent infectious diseases doctor. Paul Tambyah, senior consultant at the National University of Singapore and president-elect of the International Society of Infectious Diseases, said evidence suggests the proliferation of the D614G mutation in some parts of the world has

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coincided with a drop in death rates, suggesting it is less lethal. "Maybe that's a good thing to have a virus that is more infectious but less deadly," Tambyah told Reuters. Tambyah said most viruses tend to become less virulent as they mutate. "It is in the virus' interest to infect more people but not to kill them because a virus depends on the host for food and for shelter," he said. Scientists discovered the mutation as early as February and it has circulated in Europe and the Americas, the World Health Organization said. The WHO has also said there is no evidence the mutation has led to more severe disease.

On Sunday, Malaysia's director-general of health Noor Hisham Abdullah urged greater public vigilance after authorities detected what they believe was the D614G mutation of the coronavirus in two recent clusters. Sebastian Maurer-

Stroh of Singapore's agency for science, technology and research said the variant has also been found in the city-state but that containment measures have prevented large-scale spread. Malaysia's Noor Hisham said the D614G strain detected there was 10 times more infectious and that vaccines currently in development may not be effective against this mutation. But Tambyah and Maurer-Stroh said such mutations would not likely change the virus enough to make potential vaccines less effective. "(The) variants are almost identical and did not change areas that our immune system typically recognise, so there shouldn't be any difference for vaccines being developed," said Maurer-Stroh.

4. Researcher adds to timeline of human evolution by studying an island fox

Nearly two decades ago, a small-bodied "human-like" fossil, Homo floresiensis, was discovered on an island in Indonesia. Some scientists have credited the find, now nicknamed "Hobbit," as representative of a human ancestor who developed dwarfed features after living on the island, while others suggest it represents a modern human suffering from some type of disease because of its distinct human-like face and small brain. Colleen B. Young, a graduate student in the Department of Anthropology at the University of Missouri, has always been naturally curious about the nature of the human "footprint," or how humans impact their environments and vice versa. She believes the Hobbit adjusted from a longer-legged version of itself to meet

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the demands of an isolated, island environment. "Homo erectus, considered our recent ancestor, likely developed its long legs over time in order to increase its ability to walk long distances as its environment expanded," Young said. "So, when humans arrived on that island in Indonesia and became isolated, their bodies—once built for efficiency over long distances—were probably no longer beneficial for their new environment. Instead, a smaller body size probably improved their lifestyle." Young, who is working on her doctorate in biological anthropology in the College of Arts and Science, tested several popular assumptions about the characteristics of Homo floresiensis by comparing an island fox from California's Channel Islands with its mainland U.S. relative, the gray fox. Young said upon arrival, the island fox underwent a 30% reduction in body size and developed smaller body features that are different than the mainland gray fox. She believes this change in body size was likely due to adjustments the island fox made to survive in its new, isolated environment.

"The gray fox is a migratory, omnivorous animal, similar to our recent ancestors," Young said. "This study indicates that animals living on islands that become smaller in size may also have distinct limbs and body features just because of their new island environment. Therefore, the distinctive body features on the small-bodied Homo floresiensis are probably products of evolving in an island environment, and not resulting from suffering from diseases."

Young said this animal model, which includes taking into account the surrounding ecosystem, can help scientists better understand the body size and limbs of Homo floresiensis, and how they relate to human ancestors. She thinks

this model can also help open new doors in the field of anthropology.

"The popular idea that every little difference in a fossil means the discovery of a new species is probably not as accurate as we once thought," Young said. "There was probably a lot more variation going on throughout human evolution than we first thought, and these findings exemplify that variation can occur just by migrating to and living on an island. We're just starting to scratch the surface."

"Static allometry of a small-bodied omnivore: body size and limb scaling of an island fox and inferences for Homo floresiensis" was published in the Journal of Human Evolution.

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5. Warm oceans helped first human migration from Asia to North America

New research reveals significant changes to the circulation of the North Pacific and its impact on the initial migration of humans from Asia to North America.

The new international study led by the School of Earth and Environmental Sciences at the University of St Andrews and published Dec. 9 in Science Advances provides a new picture of the circulation and climate of the North Pacific at the end of the last ice age with implications for early human migration.

The Pacific Ocean contains around half the water in Earth's oceans and is a vast reservoir of heat and CO2. However, at present, the sluggish circulation of North Pacific restricts this heat and CO2's movement, limiting its impact on climate.

The international team of scientists used sediment cores from the deep sea to reconstruct the circulation and climate of the North Pacific during the peak of the last ice age. Their results reveal a dramatically different circulation in the ice age Pacific, with vigorous ocean currents creating a relatively warm region around the modern Bering Sea.

"Our data shows that the Pacific had a warm current system during the last ice age, similar to the modern Atlantic Ocean currents that help to support a mild climate in Northern Europe", said Dr. James Rae, from the University of St

Andrews who led the study.

The warming from these ocean currents created conditions more favorable for early human habitation, helping address a long-standing mystery about the earliest inhabitants of North America.

"According to genetic studies, the first people to populate the Americas lived in an isolated population for several thousand years during the peak of the last ice age, before spreading out into the American continents", said co-author Ben Fitzhugh, a professor of anthropology at the University of Washington.

This has been termed the "Beringian Standstill" hypothesis and a significant question is where this population lived after separation from their Asian relatives before deglaciation allowed them to reach and spread throughout North and South America. The new research suggests that these early Americans may have lived in a relatively warm refugium in southern Beringia, on the now submerged land beneath the Bering Sea. Due to the extremely cold climate that

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dominated other parts of this region during the ice age, it has been unclear, until now, how habitable conditions could have been maintained.

"The warm currents revealed by our data would have created a much more pleasant climate in this region than we might have previously thought", said co-author Will Gray, a research scientist at the Laboratory for Sciences of Climate and Environment institute in France.

"This would have created milder climates in the coastal regions of the North Pacific, that would have supported more temperate terrestrial and marine ecosystems and made it possible for humans to survive the ice age in an otherwise harsh climatic period."

"Our work shows how dynamic Earth's climate system is. Changes in the circulation of the ocean and atmosphere can have major impacts on how effectively humans may inhabit different environments, which is also relevant for understanding how different regions will be affected by future climate change", added co-author Robert Jnglin Wills, a postdoctoral researcher in

atmospheric sciences at the University of Washington.

6. A study analyzes the ergonomic relationship between hand and Lower Paleolithic tools

Emiliano Bruner, a paleoneurologist at the Centro Nacional de Investigación sobre la Evolución Humana (CENIEH), has coordinated a study published recently in the journal Archaeological and Anthropological Sciences, on the ergonomic relationship between hand and Lower Paleolithic stone tools, in particular for choppers and handaxes.

The results of this work, carried out by Annapaola Fedato, a Ph.D. candidate at the Universidad de Burgos, in collaboration with the Museo de la Evolución Humana and the Universidad Isabel I, suggest that the two tool types stimulate very different ergonomic relationships with the hand. They also show that the fingers most involved are the last three (little, ring and middle fingers), and not the thumb or index finger, as one might expect.

The connection between hand and tool prompts a response in the brain which leads to the inclusion of the tool in the body scheme. The different finger combinations used for grasping these two types of implement thus suggest that

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these might be associated with different cognitive responses when integrating the brain-body-environment system.

The study involved 82 volunteer participants of both sexes who were invited to handle 40 implements, both pebble tools and handaxes, using a digital glove that records the position and flexion of each phalanx to quantify their finger flexion patterns during tactile exploration. The exploration was not associated with the function of the tool, but rather the sensation of comfort in the hand-object relationship, assessing the sensory response of the body to the interaction with the implement.

SOCIO-CULTURAL ANTHROPOLOGY

7. Fatty residues on ancient pottery reveal meat-heavy diets of Indus Civilization

Summary:

New lipid residue analyses have revealed a dominance of animal products, such as the meat of animals like pigs, cattle, buffalo, sheep and goat as well as dairy products, used in ancient ceramic vessels from rural and urban settlements of the Indus Civilisation in north-west India, the present-day states of Haryana and Uttar Pradesh.

The study, published in Journal of Archaeological Science, was led by Dr Akshyeta Suryanarayan, former PhD student at the Department of Archaeology, University of Cambridge and current postdoctoral researcher at CEPAM,

UMR7264-CNRS, France.

Dr Suryanarayan said: "The study of lipid residues involves the extraction and

identification of fats and oils that have been absorbed into ancient ceramic vessels during their use in the past. Lipids are relatively less prone to degradation and have been discovered in pottery from archaeological contexts around the world. However, they have seen very limited investigation in ancient

ceramics from South Asia."

"This study is the first to investigate absorbed lipid residues in pottery from multiple Indus sites, including the Indus city of Rakhigarhi, as well as other Indus settlements of Farmana and Masudpur I and VII, allowing comparisons to be made across settlements and across time."

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The identification of specific compounds in the lipid extracts enables the detection of different plant or animal products, such as fatty acids, previously used in the vessels. Additionally, isotopic analysis of fatty acids enables the differentiation of different types of animal meat and milk. These analyses enable an understanding of vessel use and what was being cooked in them.

Suryanarayan said: "Our study of lipid residues in Indus pottery shows a dominance of animal products in vessels, such as the meat of non-ruminant animals like pigs, ruminant animals like cattle or buffalo and sheep or goat, as well as dairy products. However, as one of the first studies in the region there are interpretative challenges. Some of the results were quite unexpected, for example, we found a predominance of non-ruminant animal fats, even though the remains of animals like pigs are not found in large quantities in the Indus settlements. It is possible that plant products or mixtures of plant and animal products were also used in vessels, creating ambiguous results."

"Additionally, despite the high percentages of the remains of domestic ruminant animals found at these sites, there is very limited direct evidence of the use of dairy products in vessels, including in perforated vessels that have been previously suggested to be linked to dairy processing. A recent Scientific Reports study has reported more evidence of dairy products, primarily in bowls in Gujarat. Our results suggest that there may have been regional differences. The analysis of more vessels from different sites would help us explore these potential patterns."

Senior author Dr Cameron Petrie, University of Cambridge, said: "The products used in vessels across rural and urban Indus sites in northwest India are similar during the Mature Harappan period (c.2600/2500-1900 BC). This suggests that even though urban and rural settlements were distinctive and people living in them used different types of material culture and pottery, they may have shared cooking practices and ways of preparing foodstuffs."

"There is also evidence that rural settlements in northwest India exhibited a continuity in the ways they cooked or prepared foodstuff from the urban (Mature Harappan) to post-urban (Late Harappan) periods, particularly during a phase of climatic instability after 4.2 ka BP (c.2100 BC), which suggests that daily practices continued at small rural sites over cultural and climatic changes," Petrie

said.

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This study adds to existing research in the region which suggests the resilience of rural settlements in northwest India during the transformation of the Indus

Civilisation, and during a period of increasing aridity.

The results also have major implications for broadening our understanding of the foodways of South Asia, as well as the relationship between pottery and foodstuffs.

Dr Suryanarayan concluded: "Our understanding of the culinary history of South Asia is still very limited but these results demonstrate that the use of lipid residues, combined with other techniques in bioarchaeology, have the potential to open exciting new avenues for understanding the relationship between the environment, foodstuffs, material culture, and ancient society in protohistoric

South Asia."

8. Analysis of ancient teeth reveal clues about how sociopolitical systems grow

Scientific analysis of the distinct eating habits of two societies in northern Peru 6,000 years ago has allowed a team of Vanderbilt researchers to draw new conclusions about how complex sociopolitical structures took shape in ancient Andean societies.

The article, "Early specialized maritime and maize economies on the north coast of Peru" was published in the journal Proceedings of the National Academy of

Sciences on Dec. 7.

The researchers investigated food consumption of the Huaca Prieta and Paredones peoples, two neighboring groups who lived less than half a mile apart. Participating were Tiffiny Tung, associate professor of anthropology, Larisa DeSantis, associate professor of biological sciences and earth and environmental sciences and Tom Dillehay, senior research professor and University Distinguished Professor of anthropology and religion and culture

emeritus and Rebeca Webb Wilson University Chair Emeritus.

Using carbon and nitrogen isotope ratios from dentin collagen—calcified tissue that is one of the four major components of teeth—and stable carbon isotope ratios from enamel carbonates of 21 individuals at Huaca Prieta and nine individuals from Paredones, the team concluded that the groups had distinct

diets despite their proximity.

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People at Huaca Prieta, less than 100 meters from the shoreline, consumed a marine-based diet. Living 400 meters inland, individuals at Paredones ate a more agricultural diet that consisted mostly of meat and maize. The differences in diet confirm that they engaged in distinct subsistence practices, and that there was cooperation and exchange between these groups. "The stable isotope data from teeth, which tell us about childhood diet and weaning practices, clarify that there were distinct foodways at these neighboring sites. These differences result from and reflect social and political distinctions of these two different groups," Tung said. "Differences in food production, distribution and consumption generated opportunities for exchange, an interaction that bound them together in mutual benefit." The combined data from the researchers' dental microwear and stable isotope analyses further reveals that there were economic and occupational specialties between and among communities. "There are clear differences in diet between individuals at Huaca Prieta and Paredones, both between adults and children. Stable isotopes clarify what individuals ate as children, clearly demonstrating marine and maize consumption, respectively," DeSantis said. "Similarly, as adults, Paredones individuals ate foods with more abrasives than individuals from Huaca Prieta, likely due to increased abrasives from the processing of maize on grinding stones. These data definitely document foods consumed by ancient Peruvians, with important and broad implications for understanding sociopolitical systems." The researchers posit that over hundreds of years, each society grew its expertise in the seasonal availability and patterns of their food sources. With this expertise, people honed the technologies they worked with, like fishhooks and blades, to process their food. This economic specialization and solidification of communal roles worked hand in hand with maturing sociopolitical structures and complexity between the Pardeones and Huaca Prieta, Dillehay explained. "We know that communities matured and operated with distinct structures by looking to community identity markers," he added. "Symbols, carvings and weaving techniques are the telltale signs of social differentiation that we know of. Scientific confirmation through dental microwear texture data further clarifies our understanding of these early societies." This collaborative work would not have been possible without each researcher's efforts and contributions, DeSantis explained. Dillehay's groundwork and excavations at sites in Peru laid the crucial foundation for this research. DeSantis contributed her expert analysis of isotope and microwear data. Tung's expertise

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as a bioarchaeologist analyzing human skeletons from diverse regions in Peru, and her lab's focus on stable isotope analysis, provided essential theoretical and thematic context. In addition to illuminating how society formed in this region, the researchers are keen to see more isotopic and dental microwear texture data analysis that reveals actual food consumption of a people in the exploration of ancient political economies.

INDIAN & TRIBAL ANTHROPOLOGY

1. How a School Is Giving Hope to Chattisgarh’s “Particularly Vulnerable”

Pahadi Korba Tribe

The only primary school in one of the most remote and backward regions of Chhattisgarh has brightened the future prospects of the Pahadi Korva tribes living here.

It is the region’s first school since India’s independence and, notwithstanding the remote forests and deep rivers surrounding it, the children of Sardi village confess they are happy to come to study every day, come what may.

Located in Kartala block, Korba district of Chhattisgarh, the village is inhabited by the Pahadi Korba tribe who belong to the Particularly Vulnerable Tribal Groups (PVTGs). The latter are a special class of tribal groups classified by the Dhebar Commission in the early 60s due to their especially low development indices when compared to other local tribes.

The Pahadi Korba are mainly dependent on a pre-agricultural system of existence such as gathering of minor forest products, agriculture, and fishing with minimal population growth, and work as daily wage workers in neighbouring villages—some even weave bamboo baskets for a living. With the nearest school located at a distance of 7 km. (even the neighbouring village of Chittabooda has no school), children were forced to cross the surrounding deep forest and the wide Chuiyya river to reach the Madanpur school on a daily basis. Because of the extreme long distances and the endurance levels needed to cross the wide river, most children opted to stay at home instead.

In the monsoons, the river swells to twice its usual size, and children yet again stay back in large numbers rather than venturing out to go to school.

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The school under a tree

Set up in 2014, the school has generated much interest among the 21 tribal families currently living here, despite the fact that it continues to operate out of a hut made up of bricks and a thatched roof.

Alma Baig, a teacher with the Gair Awasi Prarthamik Shala – simply translated to ‘No Building Primary School’ – says that she makes it a point to see that the

families regularly send their children to school, even after two years.

“When the school was initially set up, some families refused to send their children, as many tribals who work as daily-wage-labourers believed that their kids were better off working with them and earning money rather than going to school.

I used to visit their homes five times a week to persuade them to send their children to study. We do have 22 students (4 boys and 18 girls) now, between the ages of 6-10 years. But, I still visit their homes to see that they don’t forget their promise,” says Alma. She is a graduate herself, and stays in the neighbouring village of Baghdari Dard, 2 km. away.

Alma states that she finds her current task to be more fulfilling than a 9-5 regular desk job. “There are very few opportunities for tribals, and having a school in

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such a remote area definitely helps. I want the villagers to realize this and make full use of this opportunity,” she says. She adds that the children look forward to school everyday, and she too avoids taking a day off, unless necessary. The school is among the many successful initiatives of CRY-supported project Gram Mitra Samaj Seva Sansthan in the region.

It came into fruition after at least five years of constant struggle and follow-ups with the government.

Alma Baig with her students

The organisation has been successful in getting the state to establish a school, as there were no primary schools here. They started building a perspective of the community regarding the provisions provided in the RTE Act of 2009. The community submitted an application to the education department and the

collector, demanding a primary school.

“With concerted follow-ups over the years, in early 2014, a school with two primary teachers was finally started. The school was conducted under the shade of a tree. It was only this year that the community built a temporary place to run it. The community has discussed the issue with the forest department. They have agreed to provide a regular space for the school,” says Dinesh Kakkoth,

Associate General Manager (West), CRY.

2. 5 Arenas Where Tribal India Shattered the Mainstream Ceiling

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Whether it is the tribes’ ability to innovate, adapt, and create, they continue to use their skills to thrive in an ever-evolving world

The culture and practices of the tribes of India form a rich part of our history. Whether it is in the realm of arts, music, dance, handicrafts, or innovation, their way of life is one which is unique. However, it is true that they remain off the radar of mainstream India on most days.

But that has not stopped them from making a mark in mainstream India with their contributions to the economy, sports and much more! So, here are five areas where tribal India broke through that barrier!

1. The cultivation and export of natural products.

Many tribes were originally hunter-gatherer societies. As such, their knowledge of ancient herbs, plants and other natural products is tantamount to that of an expert.

These skills that were once a part of their tradition have now become a means for not only their livelihood but an active contribution to furthering India’s economic growth.

Members of Kattunayakan, an ancient tribe in Kerala, have been collecting and selling wild honey for years. Tribals in the Koraput region of Orissa have also

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adopted beekeeping to earn a livelihood. They cultivate natural honey, and this is widely sought after in both the domestic and global market. According to a report by Agriculture Processed Food Products Export Development Authority (APEDA) 38, 177.08 metric tonnes of honey, worth 705.87 crores was exported in 2015-2016.

Tribes that live near forest-fringed villages usually tend to cultivate organic food grains, and gather bamboo, ivory, timber, and fruits, which they sometimes

make into natural products, for example, soaps!

2. The sports stars who made India proud

Sports stars Baichung Bhutia and Mary Kom.

The tribes of India are known for their natural stamina and strength, which is a product of their lifestyle. As a result, many prominent sports figures hail from tribes across India. Mary Kom, a five-time world amateur boxing champion, and Olympic Medal winner hails from the Kom tribe in Manipur, and Baichung Bhutia, the first Indian to play professional football in England, comes from a

tribe from Tinkitam in Sikkim.

At one point in time, Dilip Tirkey, who belonged to the Oraon tribe of Odisha, was a force to be reckoned with on the hockey field and was referred to as one of the toughest defenders to beat in the entire world. These are just a few of the

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many people of tribal origin who have excelled in the field of sports, and have made India proud with their achievements in the domain!

3. Their centuries-old music and dance

Dance and music are a way of expression, and for India’s tribal communities, it has become an aspect which defines their culture. The Bagurumba is a dance which is said to represent the Bodo tribe’s strong connection to nature, while the women of the Kamar tribe perform a dance known as Tertali. This is an intricate dance where the performers sit on the floor and have several cymbals attached to their body, and a pot balanced on their head, and a sword between their teeth.

There are hundreds of folk dances that originated in the tribes of India, and the list is exhaustive!

Bagurumba, the dance of the Bodo tribe.

Many of them are still performed for festivals and celebrations today.

Tribal India has also stepped out of its indigenous tradition to make waves in other folk forms as well, as in the case of Padma-winner Teejan Bai. A member of the Pardhi tribe, in Chhattisgarh, Teejan is a world-renowned Pandavani

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exponent. This art form involves singing, playing various traditional instruments, and enacting scenes from the Mahabharata, and Teejan has been

invited to other countries to perform, which has put her tribe on the global map!

Whether it is to express joy, entertain, or celebrate, the hundreds of folk dances that India’s tribes have given to the country has definitely added to India’s cultural repertoire.

4. The coveted handicrafts—a significant source of income

Tribal handicrafts are coveted around the world, for the precision, and effort with which each piece is created.

Their age-old traditions have cultivated a generation of artisans who have honed their craft to contribute not only to the domestic market but India’s exports as well.

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An array of the Dhokra technique. Source:

The Bhil and Bhilala tribes are known for their ragged dolls. While in the domestic market, a doll may fetch up to Rs 10,000, in foreign craft bazaars, their prices have been known to fetch a prize of Rs 50,000, depending on the size! The tribals of the Kalahandi district in Orissa craft good quality products out of wood, which have been exported to other countries, while the Dhokra Damar tribes of West Bengal and Odisha are the creators of Dhokra technique, which has been used to create metal artefacts. These artefacts are known for their simplicity, folk touch, and form.

If one travels to the Mayurbhanj region of Odisha, the tribes there create ropes made out of Sabai grass, which have been noted for their durability. The

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Adivasis of India have created all kinds of art, including paintings, metalwork, jewellery, bamboo craft, and woodwork!

In 2013-2014 exported handicrafts in India earned a total of $3304.9 million! Each year, handicrafts are exported to at least 100 countries around the world.

5. Their knowledge of medicinal plants

Before chemical medicines reached India’s shores, there was the natural medicine that came from the land. Over 7500 species of plants can be used for medical purposes in India.

Today, several tribes across India, who live close to forests retain extensive knowledge of their use.

Tender bamboo shoots have been known to cure muscle pain. A plant known as “narinaranga” is used by the Kurichiar in a paste made to provide relief for

sprains; and for the Sugali tribe of Andhra Pradesh, the garlic bulb is a remedy for fever. There are thousands of such natural remedies within

Many of us living in the modern world have begun to admire traditional remedies, and it is a known fact that tribal people have been practising these remedies since the time of their ancestors. This has now become a part of their

livelihood, with many tribes cultivating plants as part of subsistence agriculture.

The people have lived off the land, and have given back just as much as they have taken. Their contributions to India’s culture have been unforgettable. Whether it is their ability to innovate, adapt, and create, they continue to use

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their skills to thrive in an ever-evolving world, staying true to themselves, while also reaching new heights in novel fields!

3. Forest Man of India: A Farmer From Assam Has Grown A Forest On Barren

Land By Planting Trees For Last 40 Years

Jadav Payeng, known as ‘The Forest Man of India’, takes us through his journey of grit that saw a desert turning into a forest. His story has inspired a trilingual film starring Rana Daggubati

I take a 20-minute boat ride from the Baghmora camp site in Jorhat, Assam,

followed by a 45-minute trek to meet ‘The Forest Man of India,’ Jadav Payeng.

With me on the boat is Munmuni Payeng, Jadav’s daughter. As the boat approaches Molai forest in Majuli, Munmuni says, “This is where the forest begins. After we reach the shore, we trek through bushes and tall grass. Hope you are game.” I am.

When we reach the shore, Munmuni warns me about stepping into soft mud on the low lands of the river bank and suggests I follow her. We make a path through the jungle, brushing aside branches and cobwebs with sticks. Though the walk is long, the spectacular view of trees, unpolluted sky, different kinds of birds at every 500 yards, and freshness in the air keep me going. Finally, we see a patch of land fenced with bamboo sticks. Munmuni points and says, “Deuta(dad) is busy weeding the potato bed.”

Doing the impossible

65-year-old Jadav Payeng was conferred the title ‘The Forest Man’ in Delhi by the Government of India on World Earth Day in 2010, for turning a barren land of 550 hectares (over 1300 acres) into a lush green forest all by himself. It took close to 30 years for the land to turn into a forest and Jadav is protective about it. He started planting in 1979 and continues doing that even today.

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Molai at his resting shed

According to wild life experts the forest now attracts 80% of the world’s migratory birds has been declared by wildlife experts. It is officially called Molai forest. The locals call it Molai as a tribute to Jadav. He says, “As a child, I was fair and had pink cheeks just like the winter radish. So my pet name was Mola (radish in the local language). As I grew up and started planting trees, people started calling it Mola’r haabi (Mola’s forest). From there, someone conveniently made it Molai forest.” Jadav, however, refuses to take credit. “The birds, cows, deer, wind, water and elephants have helped me.”

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Dressed in a traditional handmade Mising gamusa and singlet, Jadav asks us to go ahead, so we wait in aneatly swept shed made of bamboo, clay and cow dung. A large wooden log from a fallen tree, resting on two sturdy stumps, serves as a bench. Seeing visitors, Jadav’s farm assistants light a small woodfire. His hands and feet are still covered in mud when Jadav joins us.

“People want to know my story. I tell them I just plant trees, and I’d like all of you to do so. Trees are the lifeline of the forest. They don’t just give us shade and oxygen. They feed birds and animals and balance our eco system. If there is no

life left, what is the use of all the advancements we have made?”

Discussing why he started planting trees, Jadav adds“This place where we are seated is called Mohgorh Khuti (Buffalo shed). It has great historical significance to us. The great war between the British and Burmese in 1826 (also called the First Burma War) was fought here. This is where the British made a dockyard and the first Railway track — Jorehaut Provincial Railway JPR was built.”He adds how, as a child, he watched ships ferry goods to Kolkata and Dhaka. “Between 1965 and 1970 all of it was washed away by the Brahmaputra. An erosion of 10 kilometres happened and Mohgorh Khuti turned into a desert. I wanted a forest here, so I built a small boat and started planting saplings. People first thought I was crazy. But I didn’t give up on the saplings and came back every day to see their progress.” He continues, “My boat is as old as my forest. I

still carry saplings in it every day.”

Taking responsibility

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As a child, Jadav met Jadabesh Barua, an agricultural scientist, who used to give him saplings of paan leaves to be planted, and 25 paise. “In those days 25 paise bought close to 1.5 kilograms of groundnut and it made me happy. Barua one day took my hand and said ‘plant trees and they will take care of all of us’. So, when I saw my Majuli turning into a desert, I decided to do what I was asked to do by a scientist.”After numerous visits to speak at schools and colleges, Jadav is dismayed that World Earth Day has been celebrated in the same manner for the past 30 years. Explaining how it takes five years of TLC (tender loving care) for a sapling to turn into a tree, he says, “It will be a beautiful thing if a child is taught to plant a sapling or a seed when he is initiated in school and as he grows up, he or she is taught to take care of it and be responsible for it. If this had been done 30 years back by all of us, would global warming and climate change have dared to touch us? I strongly believe every child must know the names of local trees in their regional language and learn from their grand parents. And they should visit villages to understand biodiversity.”

Ever since Jadav’s story went viral in 2010, he has travelled across the country, and the world, to give talks and attend conferences on climate change and environmental issues. “It will be a beautiful thing if a child is taught to plant a sapling or a seed when he is initiated in school and as he grows up, he or she is taught to take care of it and be responsible for it.”

But wherever he goes, his heart beats for his home. “No matter where I go, I long to come back to my forest,” he says. “Everything abroad is beautiful, spic and span but there is no place like my forest. People spend money to see tigers, rhinos and elephants. I get to see them in their home, for free.”

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This also means adapting to the ways of the forest. “Once we were having lunch when a leopard dragged three buffaloes away. We don’t interfere when wild animals take our livestock,” he says, adding, “And when you encounter a herd of elephants, it is wise to hide. Only a fool would want to stand in front of an elephant.” Pointing to a tree laden with wild lemons, Jadav says, “This lemon tree is a favourite of the elephants. We make sure it is well watered and taken care of so they can eat to their hearts content.”

4. Soldiers of the Forest: Meet the Indigenous Tribes That Guard the

Parambikulam Tiger Reserve

Parambikulam Tiger Reserve in Kerala is a unique space that serves as a sanctuary for nature as well as indigenous tribes. Ramya Sriram talks about her experience travelling to this magical place where nature and humans co-exist in perfect harmony.

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Murugesan scanned the forest keenly with his eyes, ears, and nose, searching for signs of a tiger or elephant in the vicinity. The hooting sounds of the Nilgiri langurs echoed loudly through the forest. The cicadas were, as always, having their own little party. “The forest itself is so melodious,” Murugesan said, as he peered out of the window. “Why do we need any other music here?”

I am inside the Parambikulam Tiger Reserve, 391 sq. km. of core area in the Palakkad District of Kerala, sandwiched between the Anamalai and Nelliampathy Hills. Including the buffer zone, the reserve spans about 644 sq. km., and is home to innumerable creatures, great and small. Murugesan is one of the forest guides in the reserve, and he’s accompanying me from the entrance to my accommodation (I’d picked a treehouse, from the variety of options

available). Nobody is allowed to amble about on foot within the reserve.

This is to protect you from wild animals, a notice says, but “we are more dangerous to them than they are to us,” Murugesan grins.

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Murugesan, one of the Malasar men who work as tourist guides.

A man of the Malasar tribe, Murugesan is one of the many tribal men who work as forest guides in Parambikulam. The sanctuary is home to four indigenous tribes. During the British era, the forest was heavily exploited, and a tramway was built to Chalakudy, so that precious teak and rosewood could be shipped to the rest of the world.

When the Government converted the land into a protected area, the tribes were asked to vacate, but they literally held their ground. Just over a decade ago, the sanctuary was poorly managed, with a high rate of unemployment among its

inhabitants pushing them into illegal activities.

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Sanjayan Kumar, an IFS officer, took over in 2006 and started to turn the place around, introducing restrictions on tourist vehicles and plastic. A new idea was born—what if the locals could be encouraged to participate in conservation? A set of rigorous awareness and training workshops were implemented, and the tribal people were employed within the eco-development committee of the Forest Department. They were made to sell off their cattle, but offered a salary and/or an alternative means of livelihood.

Murugesan gestures casually outside the window and announces, “There are two tigers and one leopard in this area.” Sensor cameras tied to trees monitor the animals. I ask him how many tigers there are in the reserve. “26,” he says, “exclusive of cubs (as of 2011).”

“One tiger recently gave birth to three cubs,” he continues, and I think I can detect the hint of a proud father in his voice.

The Thunakkadavu reservoir, nestled between an unending expanse of forest.

A school within the sanctuary takes care of education upto Class IV, after which the tribals go to hostels in Thrissur or Palakad. Murugesan himself has studied till Class XII. The guide training programme requires that they learn the scientific

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names of all the animals, birds, and trees, along with their common English and local Tamil/Malayalam names. Murugesan has been a guide for 13 years, and is in the category “A” of guides, the most proficient of the four levels—A, B, C, and

D.

As we drive through the moist deciduous forest, I notice a tribal lady sitting by the road, combing her child’s hair. “Isn’t there any danger?” I ask Murugesan. He says that there have been no tiger attacks on humans in the reserve. Leopards used to attack calves earlier, but now that has stopped as well. “Earlier, people wouldn’t hesitate to kill,” he says. “But now they will not harm even a single animal.” We stop by the Kannimara teak, purportedly the world’s largest, which the tribes worship.

Vanadevathai (deity of the forest),” Murugesan says.

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The Kannimara teak tree, over 460 years old.

We reach the Thunakkadavu reservoir, where Manohara, a smiling boatman, awaits us. Only row boats can operate in the three great dams the reserve houses – Thunakkadavu, Parambikulam, and Peruvaripallam – since the waters supply drinking water to Kerala and Tamil Nadu through the nearby reservoirs of Siruvani and Aliyar. Manohara tells me that one can often see crocodiles basking on the banks of the river, and I look about suspiciously, trying to spot a croc’s

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gleaming eye. As we row into the waters, Manohara tells me that elephants and tigers often swim between the mainland and islands during the summer.

“Don’t the crocodiles attack them?” I ask in wonder. “Someone’s been watching too much TV!” Manohara laughs. He says there’s enough and more fish (and otters) for the crocodiles to eat. Why would they attack larger animals? The water is clear, pollution-free, and brimming with life. Only the tribal people hold fishing rights.

I offer to row the boat for a while, and after some frantic muscle movement and sweat, Manohara gently informs me that the boat isn’t moving. It’s a hard job, this!

Only row boats can operate within the sanctuary…it was quite comfortable!

In the evening, I watch a group of lovely women put up a folk dance, another means of employment within the eco-tourism initiative. The Forest Department encourages women to participate in making paper bags, honey, spices, and beeswax products. In an effort to make the area plastic-free, visitors receive steel

drinking water bottles at the entrance, which they must return while leaving.

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Taking care of the treehouses, machans, concrete huts, and other accommodation options also provides income. The locals collect and recycle any plastic from the bins, and mould it into (rather lovely) pugmark keychains that the shop sells.

The Forest Department is also training the locals in computers and photography!

While most of the guides belong to the Malasar community, the rest of the tribes – the Malamalasar, Kadar, Muduvars, and Pulayars – also participate actively in the initiatives.

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The Parambikulam treehouse, one of the accommodation options in the reserve.

On my second visit to Parambikulam, I stay with the lovely folks at Thadam Experiences. They’re a group of wildlife enthusiasts who conduct treks and

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birdwatching tours in and around the area, promoting responsible tourism. This time, I stay at the Veetikunnu Island in the middle of the gigantic Parambikulam

reservoir.

I meet Manohara again, who rows us across along with three other boatmen and a guide. He proudly announces that his eldest daughter married and has settled down. He has lost heaps of weight, which he attributes somewhat gloomily to his abstinence from alcohol.

As we row out, the guide spots some activity on the opposite side of the bank. Sure enough, a baby elephant and its parent are swimming from the island to the mainland, splashing about merrily. It is possibly the most thrilling and humbling sight I’ve ever seen. I think about it long after we reach the island. Perhaps this is what it’s like for humans to co-exist with animals. There’s peace in this forest yet,

some of the magic’s still intact.

As dusk descends on us, the jungle quietens down. I notice that one of the boatmen is missing. He has taken a boat into the waters to look for potential dinner. He glides smoothly and noiselessly, with the ease of someone who’s done this since childhood. His supple arms work effortlessly and his eyes shine in his wrinkled face.

In that moment, I realize that this is the life he knows and the land he loves. This is home.

5. Over 80 Govt Schools in Andhra Pradesh Are Using Sticks & Stones to Help Their Tribal Students

Despite limited resources, a group of volunteers strives hard to ensure access to quality education for all in the tribal zone of Andhra Pradesh. Chandra Kiran Katta explores the difference these dedicated workers are making to the lives of the tribal children there.

About 9.58 % of the population of Vizianagaram district of Andhra Pradesh are tribals who live in remote hilly areas. The region is predominantly populated by the Savara, Kondadora, and Jatapu tribes, and the average literacy rate is only 59 %. The low levels of literacy are attributed to high drop-out rates among the

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tribal children, who face difficulty in understanding the medium of instruction, which is in Telugu.

An international NGO, introduced ‘Back to Basics’, a concept to improve the quality of teaching and learning in the schools with the support of ARTS, a local NGO. Accordingly, 82 government primary schools in Kurupam, Gummalakshipuram, and Jiyyamvalasa mandals were identified and provided with a volunteer who would work closely with the teachers.

At the commencement of each academic year, the volunteers spent a substantial amount of time in the school doing a competency assessment of each child, and analyzed their reading, writing, and arithmetic skills.

Based on the skill assessment, they provided special attention to the children who fared average and below average.

The volunteers procured locally available resources like stones and sticks to develop low-cost teaching and learning material which made it easy for the child to understand. “If I explain 2+2=4 on a board, the child might face difficulty in understanding. But he/she will show interest and learn easily if I use four stones and make them count. This way, they relate to the material, and learn easily,” said Dorababu, a volunteer from Pengava village.

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As a result of the efforts of the volunteers, the children who once shied away from school started attending regularly. The results are very encouraging.

Most of the children who were about to drop out of school have completed their schooling with good grades.

“I was very afraid of attending class. It was very difficult for me to even write in Telugu looking at the board. Though my mind would read the word, my hand would not support me in writing it. But the volunteer taught me using many easy methods. He helped me set a goal and even encouraged me to practice archery. I am now a district-level archer, and aim to become a police officer,” said Parvathi. A Class XI student, she passed her Class X with an A grade. Parvathi is among the first batch of students introduced to the ‘Back to Basics’ concepts.

6. Meet the Konyaks of Nagaland, Renowned as Headhunters, and for Their

Famous Facial Tattoos

Many of India’s indigenous tribes and cultures in remote areas of the country still live following practices handed down from generation to generation.

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Traveller and blogger Neelima Vallangi talks about the time she spent with one such tribe – the famous Konyaks of Nagaland.

On a bright Sunday afternoon, I was standing on a hilltop, one foot in India and the other in Myanmar. With neither a passport nor a visa in hand, there I was straddling an international border [another thing off the 30 before 30 list]. In front of me were the mountains of Myanmar, covered in a dense blanket of lush greenery. To my left, located on a ridge below, was the traditional Naga village

of Longwa in India.

The mountain air was fresh and knew no borders, but at that moment, I did.

Children of the Chief and the villagers, hanging out by the bonfire in the church grounds of Longwa, a remote Konyak Naga village situated on the Indo-Myanmar border

Two days ago, there was nothing remarkable about the jam-packed, rickety, and dirty bus journey along the broken mountain roads from a little border town in Assam called Sonari to Mon town in north Nagaland. But it was only until an old man climbed into the bus and sat next to the driver facing the crowd. Instantly I knew he had killed at least one man. How did I know that? Because of the dark tattoo on his face and the necklace with brass faces adorning his chest. He wore colorful beaded ornaments around his neck. His ears were pierced with long animal horns jutting out. He wore a headgear that was decorated with wild boar’s teeth! Never in my life had I seen so many vestiges of slaughter on one person. He was a Konyak Naga Headhunter.

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The Konyaks are the largest of the 16 tribes inhabiting Nagaland. Located in the mountainous regions of the northeast, they are spread across Nagaland and Arunachal Pradesh in India, and Myanmar. They come with a history of brutal headhunting and animistic culture. Severing heads was a common practice amongst Konyaks until as recently as 1940s, with the last reported head hunting in 1970s. Capturing an enemy’s head was the rite of passage for boys to turn into men, as capturing the head symbolically represented capturing the enemy’s spirit.

Only a person who had successfully hunted a head was given the prestigious facial tattoo.

Longwa village, as seen from a vantage point. To the left is India, to the right is Myanmar

A day after I reached Mon town, I headed to Longwa, one of the bigger and more traditional Konyak villages. The first glimpse of the village made quite an impression. Sitting atop a ridge of a far-ahead mountain, Longwa commands a grand view of the valleys and mountains around. Naga villages were strategically built upon hilltops and ridges so that they could monitor enemy activity and impending raids. Konyaks were known to be the fiercest of headhunters, and raids between villages were quite common. Neighboring villages were raided to command authority and acquire land.

Konyaks are still ruled by hereditary chieftains known as Anghs. When we arrive at Longwa, as per the tradition, we first visited the Angh as soon as we

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reached. I could recognize the Angh by the turquoise blue beads he wore below the knees. A necklace with brass faces was hanging around his neck; however he wasn’t a headhunter. He had inherited the position and the necklace from his

father, who was a headhunter.

The practice of polygamy is prevalent among the Anghs, and the chief here had several children from many wives.

Proud hunters. Earlier, human skulls were also part of this elaborate display. Since becoming “civilized”, the human skulls are gone, but the animal skeletons still remain

Hanging out with the children as they warmed themselves around a bonfire in the vast church ground was a surreal experience! The fire quickly died down as

the darkness descended upon us, bringing a deep chill along with it. The stars came out and filled the sky. I walked down the road that goes through the village. In the darkness, one of the Chief’s sons pointed towards the mountains in front of me and said that is Burma, and hidden inside those forests is the Burmese check post. I chuckled, wondering if I had to take his words with a pinch of salt. Earlier that evening, I was told the house of the Angh is longitudinally split between the two countries, and that the international border actually cuts across the house and the village! The joke around here is that the Angh dines in India and sleeps in Myanmar.

I wasn’t very convinced of the border story.

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House of the Village Chief, or “Angh”. It lies half in India and half in Myanmar. The international border cuts across the house longitudinally!

Later that night, we huddled ourselves around the kitchen fire inside Wanlem’s traditional bamboo house, accompanied by her family. Wanlem was my host in Longwa, a young Konyak lady who is the caretaker of the rest house. Accompanying me was Aching, a young college boy from Mon, acting as my translator. Very few people speak English, and even fewer speak Hindi in the remote parts of Nagaland. Nagamese is the script-less language spoken predominantly in Nagaland, which is a mix of Hindi and Assamese. While Wanlem and Aching conversed, I couldn’t follow their conversation, and took to admiring the bamboo structure. I couldn’t get over the fact that these houses were so vast. Every house was decorated with hordes of skeletons of hunted

animals and birds. Skulls of Mithun, a bovine species found only in certain parts of North East, adorned the walls. The Konyaks prized these, along with hornbill beaks and feathers.

The next morning, I woke up with a huge spider next to me in the rundown rest house, but I couldn’t care less when I was waking up to views of cloud-filled valleys and green mountain ridges, and witnessing one of the most fascinating indigenous cultures! It was a Sunday morning and many of the villagers were heading to the church. Every Naga village today has a church. The Naga people were animists to begin with, but after the arrival of Christian missionaries,

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almost all of them have adopted the new religion, save for very few, like Wanlem.

When I asked her if she would go too, she shook her head vehemently, saying she doesn’t like the church.

The slow process of converting the animist tribe to Christianity started somewhere in the early 1900s. Today, most of the Nagas have converted, left their headhunting ways, and are staunch followers of Christianity. Every village has a church, like this.

Wanlem had something planned for us for the afternoon – she wouldn’t tell us what. Aching, one of the Angh’s sons, and myself – the three of us followed Wanlem diligently as she navigated through the mountain trails around the

village. We left behind the village houses and kept going higher. Apprehensive, I asked Aching if he knew where we were going. He didn’t. Finally, we arrived at a small patch of land with brilliant views of the mountains of Myanmar and India. At the center of the open patch was a small concrete structure – the border pillar! The structure had “BP 154, 1970-71” carved into it, one side in Hindi, and the other side in the Burmese language. The international border did cut across the village and the Angh’s house! Fascinating as it was to me, it didn’t matter much to the Konyaks though. They woke up one day in 1970 to the news of the demarcation, but how do you split an age-old community suddenly between two countries?

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They are free to move within the two countries to visit other Konyak villages.

A Konyak woman inside a typical Konyak house. They are vast, airy, and the kitchens have a hearth in the centre which keeps the house warm during cold nights. We spent all our time around the hearth while I was there.

On our way back from the border pillar to the village, we came across Pangshong, a 76-year-old former headhunter waiting by the roadside. His face had a beautiful dark tattoo, fading with every passing day. Later I find out he had claimed seven lives. Today, the older generation has resorted to smoking opium, chewing betel nut, and reveling in the glory of the former days. These people are the last generation of headhunters who severed heads before the government banned the barbaric practice. These old men will take the traditions, stories, and the famed tattoos to the grave with them!

To put it in simple terms, it would be the end of an era: of brave warriors, rich culture, and violent times.

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Pangshong, a former headhunter who took seven heads! Only those who have successfully hunted a head would receive the prestigious facial tattoo. His was the last generation of headhunters before the practice was banned. He is 76 years old. These men are old, vanishing fast, and will take stories of headhunting to their graves.

But the Konyaks have made a rather long and remarkable journey – from living in times of inter-village feuds, to a more peaceful time of friendship across borders. After flying back home, just out of curiosity, I tried searching for Longwa on Google Maps. What I saw brought a smile to my face – a border line

cutting across the village!

7. Tribals come together to protect soil biodiversity

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Villagers take a pledge to preserve farmland, water and indigenous seeds

Tribals in the villages of southern Rajasthan, who utilised their indigenous agricultural practices to survive during the COVID-19 pandemic, have come together to protect soil biodiversity during an agriculture and tribal sovereignty campaign launched through 27 ‘Swaraj Sangathans’ in Banswara, Dungarpur and Pratapgarh districts.

The villagers took a pledge to preserve their resources of farmland, water, livestock and indigenous seeds on the World Soil Day on Saturday. Special emphasis was laid on making efforts for harvesting of water coming to the

agricultural fields and preventing the fertile soil being drained away.

The Vaagad region, comprising the three tribal-dominated districts, witnessed the activities for spreading awareness about the livelihood rights of tribals, traditional farming and an effective resource management during 11 days of the campaign.

Villagers from Dahod district in Gujarat and Bajana and Thandla regions of Madhya Pradesh also joined the campaign.

Development practitioners, academicians and activists assembled at a conclave in Banswara at the end of the campaign to highlight the struggle of tribal

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population to preserve their indigenous practices as well as the challenges of survival amid malnourishment, weather variability and resource losses.

Jayesh Joshi, secretary of Banswara-based Vaagdhara, said the exploitation of resources in the tribal areas and scientific advancements were making the lives of

inhabitants difficult.

Bhanwar Singh Chandana’, coordinating director of Udaipur’s Astha Sansthan, said the tribal communities wanted to live in harmony with the nature. Tribals were adversely affected by soil erosion, climate change, malnourishment and reducing biodiversity, he said.

The conclave highlighted soil as legacy formed over thousands of years, which was to be left for the posterity.

8. How The Bhil Tribe Is Moving From Starvation To Progress Through

Entrepreneurship One of the most ignored communities in the country, here’s how the Bhils, a tribal community spread across Central and Western India, are gradually moving towards a better life with a little help from NGOs and micro loans. From growing vegetables and earning higher incomes to sending their kids to school and becoming micro entrepreneurs, these traditional warrior tribes are changing their way of life to be able to survive in the competitive world.

A DESCENDANT OF WARRIORS

sasili was born amid verdant green hills. Her mother let the frail newborn hear the sound of laughter. She placed her daughter on a heap of maize, for good luck. The girl grew up hearing tales of her brave ancestors, the warrior Bhils of Bhabra. She learned to use bow and arrow, to hunt. She learned to coax paddy out of the earth; it provided just enough to feed her family. She wove baskets to fill her grain in.

But she did not attend school. That was not for her clan. As she blossomed from girl to woman, Sasili picked up the traits of her clan: proud, keen, determined. She fell in love, eloped, and her beloved paid a dowry in silver to

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marry her. But when her first child turned one, the reality of their situation hit her.

She had carried the child half a kilometer into town to see the doctor. “Your child is malnourished and needs vegetables,” the doctor said. But she had no money for vegetables! Although they were hardworking, they had never been prosperous. And when the rains had played truant, they had no food. This was their Bhil way of life.

The Bhils of Bhabra lived off subsistence paddy crops that left them impoverished.

In an independent India, progress eluded them. The Bhils have lived in small villages spread across the states of Gujarat, Madhya Pradesh, Chhattisgarh, Maharashtra and Rajasthan. When living was a struggle, Sasili often wondered if there was a better way, if things could change.

SHE PLANTED A FORTUNE

Prayas, a non-profit that empowers marginalized women, was the answer she sought. Operating in Madhya Pradesh and Gujarat, Prayas helps women to build sustainable livelihoods. To help them access affordable capital, Prayas works

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with Milaap to bring them microfinance crowdfunded by thousands of socially conscious people like you, across the world.

“Prayas convinced us to farm vegetables on a third of our land. That year, our children’s health improved. And our vegetables, sold in town, brought in more money than we ever got for our paddy and corn. We were able to send our daughters to school,” shares a happy Sasili. The last part, particularly important: education can take Bhil children places!

With their parents’ increased income, Bhil children can now go to school.

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Education can take them places!

HOPE FOR THE ARTISANS

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Mangudi, a Bhil artisan, sells baskets and brooms in the local market.

Sagari and Sadhana make and sell baskets in Jhabua, MP

THEY CREATED A SYMBIOSIS

Beyond trade, the symbiosis created new job opportunities for the Bhil women. Anjub Shahid, went from a jobless homemaker to an entrepreneur and employer as a result.

Anjub bought a sewing machine with her first loan. She earned more orders, and used a second loan to buy materials. With her third loan, she bought two more

sewing machines. Today, Anjub employs two Bhil women. They get a wage. She gets extra hands to fulfill orders and grow business.

Anita Surshi and her husband sum up the symbiotic relationship established by Prayas between the tribal hamlets and the surrounding towns of Alirajpur, Jhabua, and Bhabra: “The Bhils provided a local supply of fresh produce at better rates. We made better profits, bought more, and earned more.” Anita and her

husband run a vegetable stall and a fast-food joint in the town of Alirajpur, a marketplace where the Bhils have come for ages to buy their necessary goods.

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Anita and her husband run a vegetable stall and fast-food joint at the market in Alirajpur.

SO MANY MORE NEED YOUR SUPPORT

Sharada from Bhabra, MP, weaves baskets to put her grandchild through school.

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Bebiben from Chandkheda, Gujarat, donated her kidney to her husband, and seeks support to earn her livelihood.

9. The Brave Lady Who Fought Against All Odds To Get Forest Rights For Her Tribal Community

From getting an officer suspended for taking bribe to making her people aware of the forest and land rights, Anna is bringing a positive change in her little community in Odisha. She is an inspiration for thousands of tribal women, who are now rightful owners of their land thanks to Anna’s efforts. Read about her

inspiring journey here.

Anna Kujur, 47, is a popular figure among the tribals of Sundergarh district in Odisha. She not only encourages them to stand up for their rights and entitlements but also gives them reasons to hope for a better tomorrow. Clad in a plain sari and ordinary rubber slippers with a cloth bag slung over her shoulder, this simple tribal woman from Sunajor village has spent nearly a decade spreading awareness among the forest-dwelling communities in the region about their legitimate claims on forest resources.

It’s routine for Anna-di, as she is known in these parts, to traverse around 25 kilometres on her cycle everyday talking to people about land rights and facilitating them in securing their own ‘patta’ for cultivation.

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Anna Kujur, 47, from Sunajor village has spent nearly a decade spreading awareness among the forest-dwelling communities in the region about their legitimate claims on forest resources. (Credit: Sarada Lahangir/WFS)

In Sundergarh, the scheduled tribes make up 50 per cent of the total population of the district. For sustenance and survival, these poor, largely illiterate folks

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either turn to the forest or resort to some minor agricultural activity. Since the verdant greens have always provided them with forest produce, water, grazing grounds and habitat for shifting cultivation for generations, they have not only been staying in and around forest lands but have also guarded and conserved them with a lot of love and care.

However, this integral and close-knit relationship between the tribals and the forests has rarely been recognised by the authorities. In fact, under the laws that govern forests in India – the Indian Forest Act, 1927 and the Wild Life (Protection) Act, 1972 – the rights of people living in or depending on the area declared as a forest are to be “settled” by a forest settlement officer, which makes them vulnerable to exploitation as well as eviction. Although the Forest Rights Act (FRA) of 2006 does restore the rights of the forest dwelling communities – and provisions for making conservation more effective and transparent – the reality on the ground has not changed much.

Anna is no stranger to tough times. As a child, she witnessed her landless parents work day-and-night to make ends meet. When she got married, her problems only seemed to multiply. Nursing a burning desire to change her own fate and that of others like her, she had always wanted to make a difference. She elaborates,

Even as a child I had wanted to serve my people and fight the injustice I saw around me. In 2000, I set up the Athkosia Adivasi Sangathan and have been agitating for their rights under this banner. In 2003, I connected with the Campaign for Survival and Dignity (CSD), a national platform of tribal and forest dwellers’ organisations, and participated in a three-day training workshop on the rights of the forest dwellers. This gave my own activism a sharper focus. Then when the Forest Rights Act 2006 came in place, it became slightly easy to achieve my goal. Being at the helm of organising awareness programmes among the forest dwellers of around 148 villages, I mobilised them to join forces and

demand their land rights.

It was indeed a challenging task to pursue files in various offices for the land ‘patta’ but with the help of CSD activists, she was able to move forward. “Today, it gives me immense pleasure when I see the people who got their land ‘patta’ and are cultivating their land,” she adds.

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So far, Anna has helped about 2,000 tribal people obtain their rightful ‘patta’ in Sundergarh, Odisha. (Credit: Sarada Lahangir/WFS)

So far, Anna has helped about 2,000 tribal people obtain their rightful ‘patta’. Sugal Ekka, 44, from Gothbandha village, is one of them. Says this mother of three, “We are small farmers who are dependent on the forest. Unless we cultivate land, we have nothing to eat. Earlier, it was routine for our landlords, who are generally non-tribal, to threaten us and even destroy our crops. However, with the support and guidance of Anna-di, we applied for the ‘patta’ and got it in 2008. After obtaining the right over our land our life took a turn for the better. Nowadays, we grow vegetables and seasonal crop.”

Malti Balka, 40, from Buda Jharana, too, openly acknowledges Anna’s contribution in making her life better. She says,

Till we got our land ‘patta’ in 2008, we used to toil away as daily wage labourers. Since work was not always available here, it was extremely difficult for us to

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feed our children. We used to go into the nearby forest to collect minor forest produce but time and again we were threatened by the forest officials. It’s a shame that even though our families have been residing here since generations, we are still branded as encroachers. Under Anna’s leadership, we learnt to raise our voice for our rights over the land. After years of struggle, we have succeeded. Everything has been possible only because of Anna-di, who has braved all odds for our sake.

Of course, while Anna was stepping out of her home, leaving her four children behind, for the betterment of others, she did not receive much support from her family, particularly her husband. Nicholas felt she was neglecting her household duties to do “social service”, which, incidentally, was not bringing any money

home. Often, to dissuade her, he would beat her up.

Yet, Anna never gave up; instead, she found a way to get through to him. One day, she convinced him to attend a public meeting she had organised. When the duo arrived, not only was Anna showered with high praise, but, much to his surprise, people walked up to him and thanked him for letting Anna do this good work for everyone. In that instant, Nicholas realised his mistake and made up his mind to not just stand by her but also actively campaign for his people

“I was giving her a lot of pain. I have understood that her work and her struggles are not limited to the family; it is for the larger community. I also know that what she does requires a lot of patience and guts that most women do not possess. She

is the strength of my family,” says Nicholas with a great sense of pride.

Over the years, Anna has shown tremendous strength and fortitude in reaching out to those in trouble. She figured out early on that corruption by the forest officials was going to be one of the major obstacles in her way. In order to get bribe, the petty officials did not hesitate to perpetrate atrocities upon the forest dwellers.

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Today, thousands of tribal forest-dwellers in Sundergarh believe that the implementation of the Forest Rights Act 2006 has become a great success due to the selfless and dedicated work by Anna. (Credit: Sarada Lahangir/WFS)

Anna wanted to put a stop to all this. She got her chance in 2011, when she exposed the corruption and forced a Ranger to be suspended for taking bribe. Banmali Bek, a tribal from Bhalubahal village of Tangarpalli block, had been asked by the Ranger of Sanpatra Palli Forest Range to pay Rs 2,000 to get an approval on the joint verification report for his land ‘patta’. It was a demand that Banmali couldn’t have fulfilled in any way. So he met with Anna to find a solution. She immediately asked him to inform the Vigilance officials. Bek

followed her advice, as a result of which the Ranger was caught red-handed.

Today, thousands of tribal forest dwellers in Sundergarh believe that the implementation of the Forest Rights Act 2006 has become a great success only due to the selfless and dedicated work of Anna. They now produce different kinds of seasonal crops and live without fear.

“There is no doubt that the Forest Rights Act 2006 gives us back our customary and democratic rights over the forests. But equally true is the fact that we would not have been able to speak up had Anna-di not guided us, pushed our cases and stood by us. We wish there were more people like Anna Kujur in every village,”

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sign off Lundu and Sadhu Tikka of Sunajor village.

10.How to Save Forest Culture? ‘Silent’ Battle by Odisha’s Kondhs is The Right

Lesson

Accustomed to consuming nearly 275 varieties of wild fruits, vegetables and herbs from the jungles, the Kondhs were suddenly instructed to practice monoculture and forget their culture. Here is how they stood firm.One of the main problems with the common development paradigm is that Adivasis are considered underdeveloped. People do not recognise that their prosperity lies in their unique lifestyle and world views. That is why the government and the NGOs tried to intervene and impose modern-day practices on them. The result was appalling,” reveals Debjeet Sarangi from Living Farms, a non-profit organisation helping Kondhs in Rayagada to uphold their unique culture since 2008.

Much like the iconic Chipko movement, despite threats of imprisonment, repeated interventions from the forest department, and the ever-present pressure to give into the so-called ‘modern’ methods of cultivation, the Kondhs stayed unflinching on their resolution – to bring back their forests and way of life.

Living Farms has helped the Kondhs in over 800 villages of Rayagada in their struggle against the invasion of modernity. Gradually, the expanse of the movement spread like wildfire all over Rayagada, bringing 1,06,000 Adivasi and Dalit households in 2000 villages under its ambit.

The Kondhs and Their Way of Life

Just like the majority of Kondhs, Landi Sikoka and Tulasa Kurangalika from Khalpadar village have little idea what ‘global warming’ means. There is perhaps no translation for the term in ‘Kui’—their native tongue. But, their plates are vibrant with rich and healthy forest harvest, their homes are abodes of peace, their air fresh with the musty petrichor after rains.

The Kondhs lead a sustainable lifestyle—in perfect harmony with nature—teaches a lot to the modern generation, bearing the brunts of its mindless consumption.

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The southern hinterlands of the coastal state is lined by a thick foliage of tropical forests, inhabited by wild beasts, birds and the Kondh community. Their quaint huts of mud and thatch are never huddled together to delineate a settlement, rather they build their homes in groups of few at naturally-secured locations, like atop a hillock or beside one.

A land beyond the cacophony of cities

Accustomed to the traditional livelihood of hunting-gathering, the Kondhs were never rigid cultivators, but the passing years saw them practising dongar cultivation (shifting agriculture) of vegetables, fruits, grains and leaves that constitute their traditional diet.

They periodically clear patches of forests to make way for seasonal farming.

“On these plots of lands, manually-run implements are used, for multiple millets-based crops that cover millets, oilseeds and pulses needed for subsistence of the household,” social activist Kavitha Kuruganti describes about the Kondh

style of agriculture.

Keeping the Traditions Alive

Among the community, the traditional practice of game hunting had faded through the ages, but forest gathering of fruits, berries, mushrooms, tubers, leafy greens, bamboo shoots etc. still continued, which actually defined their characteristic cuisine.

Living on the ideals of sundi (trust) and mitho (friendship), the minimalistic lifestyle of the Kondhs is characterised by beautiful customs that brings the Kutumb (community) together.

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Division of labour in farming

“When a newly married couple wants to set up a house of their own, the entire village would help them in building their house, without expecting any wages,”

informs Kuruganti, for instance.

She also states how women enjoy greater autonomy among the Kondhs than any other aboriginal communities, as they remain at the forefront of their contact with the outer world. Be it trading at local haat (market) or choosing their life partners independently, Kondh women exercise ample independence.

From granary banks to village funds in kind (seeds, grains, even domestic animals) – the Kondh economy was least dependent on paper currencies. In fact, the older generation might even have never held money in their hands. They had always been content with their traditional economic structure, without any influence of the rapidly changing outer world.

The grains on their plates When Modern Ways Intervene

However, things slowly started to change. The government intervened in their lives, so did several non-profit organisations. The flawed notion was that these Adivasis were ‘backward’, ‘poor’ and ‘illiterate’.

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The community faced the infiltration of modernity in several aspects, especially agriculture. Accustomed to sourcing nearly 275 varieties of wild fruits, vegetables and herbs from the jungles, the Kondhs were suddenly instructed to

practise monoculture of crops like paddy, a practice alien to them.

“A government agricultural scheme designed keeping a Punjab farmer in mind will never work for the Adivasis. The imposition of monoculture cropping by forest officials reflected badly in the health of the tribals as their dietary diversity

disappeared,” shares Sarangi.

The intention was good, the execution was bad. Both the government and the non-government entities failed to understand and relate with the Kondh culture and compelled them to resort to mainstream habits. “If one crop failed, the people now had no alternatives on their plates,” says Sarangi, explaining the

drawbacks of monoculture.

“The diversified food basket thereby provides a vital safety net against hunger, increasing crop failures caused by climate change, erratic rainfall, mounting ecological degradation including water scarcity, and depleted soils,” describes a Living Farms representative.

There were additional issues as well. For instance, the Kondhs had inherently been patrons of 100 per cent organic farming. But now, chemical fertilisers and pesticides were handed over to them to support the singular crops. This inevitably ruined the soil richness of the forested zones, which once used to be hotspots of flora biodiversity.

Katha Chhatu – a mushroom with a distinct flavour

Also, they were now forced to diverge from their internally sustainable economy, as they ventured into the towns and cities to source the chemicals. The hefty

investment cost was an additional woe.

The natural forests comprised a rich trove of mangoes, Jamun, jackfruit, tamarind, berries etc. But officials coerced them into replacing their orchards with cash-yielding trees like teak and eucalyptus. The forest department even cleared out parts of the natural forests to make way for these ‘profitable’

plantations.

Kondh youngsters, who ventured outside for education or employment brought back instant noodles or soya nuggets with them – foods which were gravely

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detested by the community leaders. They yearned for the forest to be back on their plates. And when the authorities threatened or warned them with

consequences, they countered back with their silent protests.

Indigenous greens Taking Back the Forests

Women, once again, pioneered the Kondh war against modernity by leading resistance movements in many villages. Farmers decided to refrain from chemical agriculture and monocropping. They stopped sowing hybrid ‘corporate’ seeds and reseeded their mandua (finger millets).

The farmers refused to cower down to the forest officials and stopped their natural forests from being destroyed further. They had seen in their neighbouring villages how these economic plantations destroy the forest’s sanctity and degrade soil quality. They would not let the same happen to their own zones.

Mother and kids at field

The men, women and children from every family worked on a war footing to replant, restore and replenish the beauty of their aboriginal mother – the jungle.

The results have been exceedingly prominent in the past five years, with the forests once again glistening with vibrant colours and a captivating aura. Their plates are once again ‘full’ with bounty from the forest.

Chera Kanda – a locally sourced tuber

Living Farms continue to conduct local food festivals and workshop to showcase the beauty of the Kondh culture. They predominantly focus on a deep sense of respect for the community and keeping their dying traditions alive. Their support programmes are designed with the basic aim of retaining the communitarian fabric of Kondh society, while also introducing them with the

indispensable aspect of modernity.

Even after sustained and cumulative resistance from the locals, self-appointed “saviours” still continue trying to ‘reform’ them. And thus the Kondh’s struggle to combat such imposition persists parallelly. Amid the disappearing diversity and rampant cultural appropriation in India, the unknown story of the Kondhs

will remain a glorious chapter.

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11. What Connects Ladakh’s Dard Aryans to Alexander the Great? The Answer Will Fascinate You!

With just under 4000 of them left in the world, they have long been famous for their distinctive tall and sharp physical features. A unique history of a unique people.

Nearly 200 km from Leh, on either side of the Indus River, are the villages of Dha, Hanu, Garkon and Darchik.

Put together; they comprise what is popularly known across tourism circles as the “Aryan Valley”—homes to the unique Buddhist Dard tribes, whose members

are known across the region as Brokpas.

With just under 4000 of them left in the world, the Brokpas have long been exoticised as the “last pure specimens” of the Aryan race, thanks to their height

and sharp physical features (blue eyes).

Some believe they are direct descendants of soldiers of Alexander the Great’s army which stayed back in the region nearly 2,000 years ago, while local folklore suggests that they migrated from Gilgit in Pakistan-Occupied Kashmir.

The ‘Aryan’ Claim

Although DNA testing presents a picture of an ancient and isolated community,

there is little evidence to suggest where they really came from.

Many anthropologists dispute the Aryan claim, suggesting that this description

is a legacy of British Orientalist scholars who were deeply invested in the practice of racial categorisation.

Speaking to Open Magazine, Mona Bhan, an anthropologist who has long studied this community, says that this perception of them being the last Aryans is quite flawed.

“They based it on an ill-conceived framework that conflated racial frameworks of identity with the region’s ‘distinctive’ linguistic features. Since certain languages spoken in the Northwestern Himalayas were thought to share similarities with

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other Indo-Aryan languages, the speakers of these languages were also categorised as Aryans,” says Bhan.

The Dardic languages are a sub-group of the Indo-Aryan languages natively spoken in northern Pakistan’s Gilgit Baltistan and Khyber Pakhtunkhwa, Jammu and Kashmir, and eastern Afghanistan. The Dards speak a distinct dialect of Dard-Shina, which is also known among the people of Ladakh as Brokskat. They have no script.

Speaking to The Better India, Virendra Bangroo, an Assistant Professor at the Indira Gandhi National Centre for the Arts (IGNCA), says “the word ‘Dard’ itself comes from ‘Daradas,’ which roughly translates into people who live on the

hillsides.”

Bangroo states that the people of this ethnic community are also linguistically

and culturally different from those living in other parts of Ladakh.

“A Brokpa tribal is identified by a colorful headgear called Tepi that has various colorful props attached, embellished with colorful berry flowers. The Tepi, they believe, wards off the evil eye. The women wear heavy metal, gold and silver jewellery along with full length sheep skin capes and sheep wool pherans. Old metal coins are part of the accessory. The men mostly wear maroon gowns with cummerbunds.There is a belief that metal worn on the body prevents sickness,” writes Nazir Ladakhi.

“We had no medical facilities in the past, so each prop on the head gear has some medicinal purpose. The seven colored ribbon wards any ailment caused by the Sun or eclipse. The silver brooches ward off planetary influences, the peacock feather wards off paralysis,” says a teacher in Darchik.

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Brokpa women

Religion, Lifestyle and Culture

Having converted to Buddhism nearly two centuries ago, the Dards largely

follow the Drigung Kagyu lineage of Mahayana Buddhism.

Some members of the community, particularly those on the other side of the Line of Control, are primarily Shia Muslims. However, they still follow their original customs of worshipping rivers, trees and mountains and practice a form of animism—a tradition which, according to some, goes back 5,000 years.

For sustenance, Brokpas practice animal husbandry, rearing sheep and goats for their milk and meat. Religious taboos prevent them from touching poultry or

dairy-sourced items.

Their traditional diet revolves around meat (primarily mutton, although only during festivals and depending on the economic position of the household), tsampa (roasted flour, usually barley flour and sometimes also wheat flour), potatoes, radishes, turnips and butter tea.

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Unlike the rest of Ladakh, these four villages are situated in the Batalik Sector, an isolated green belt of Ladakh, which allows them to grow certain crops.

The region is famous for its delicious apricots. Earlier, the Brokpas would barter apricots for salt, but today, they sell the fruit for anywhere between Rs 400–1000 per kilogram. They even extract its seed and oil, as it fetches them a good price in markets across the state.

They have long maintained their unique culture thanks to a long-standing practice of endogamy.

Marriages outside the community aren’t looked upon very favourably. Until recently, households practiced a form of polyandry where the groom pays a bride price, while women have rights of divorce.

Brokpa man in traditional gear.

The Future of The Community

With Dard men migrating to other parts of the region in search of employment and marrying women from outside the community, their attempts at

maintaining their gene pool are under threat.

“There is no doubt that the community is finding a hard time to maintain a balance between modernity and tradition. Migration and modernisation pose a

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real threat to their culture, although the community thus far has done a remarkable job in maintaining it,” says Bangroo.

Local politics and geopolitical realities are also posing a threat to the community’s survival.

“Unfortunately, this linguistic-cultural group of the Brokpas was divided when Ladakh was fragmented into Leh and Kargil districts in 1978. While Garkon and Darchik now fall under Kargil district, Dah and Hanu come under Leh,” says Bangroo.

Not falling entirely on either side of the administrative divide has made it hard for the community to consolidate their political influence, leaving them without requisite representation—a necessary tool to protect their unique cultural

heritage.

Brokpa shepherds have long protected our borders, offering intelligence inputs on enemy movements from across the Line of Control.

However, events like the Kargil War, for example, have also hampered development efforts in these parts. To visit certain parts, you still require inner

line permits.

Thus, it comes as no surprise that a delegation of 30 members from the community recently submitted a charter of demands to Sudarshan Bhagat, the Minister of State for Tribal Affairs, seeking greater economic opportunities within the region and protecting their unique culture, as reported by The Indian

Express.

The Brokpas have, for a long time, managed to preserve their culture and remain

isolated from the rest of the world.

However, change, the one constant, has already broken down the doors, bringing in modernity, which does pose a real risk to their culture. While the community is doing its part, state support must be forthcoming to facilitate this maintenance of heritage.

12. A Tea-Seller & a Teacher Set Up India’s Loneliest ‘Library In a Forest’ in

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Kerala

How the world came to know about this small library in Kerala is when a troop of journalists lead by none other than P Sainath visited Edamalakkudy. One of the things we take for granted in our lives is a library. Perhaps it is because we can find one at a stone’s throw in most cities, towns and even some villages across India.

But for the Muthuvan tribal community living in Edamalakkudy, one of the remotest hamlets in Idukki district of Kerala, the possibility of borrowing books from a library or even have one in their locality was a distant dream.

That year, two things happened in the hamlet: one, Edamalakkudy became the first hamlet in Kerala to have a tribal gram panchayat and second, a ‘library’ was

established at a tiny tea shop at Iruppukallu area of the hamlet.

Perhaps this is the only library in the world that you’d find in the middle of an impenetrable forested region, where one could only reach by foot till a jeep made its way to Edamalakkudy for the very first time in March this year.

With a total of 160 books when it started, this little library, quite literally in the middle of nowhere, charts a fascinating tale that revolves around the contribution and dedication of two individuals: a tea shop owner, PV Chinnathambi and a teacher, PK Muraleedharan.

Muraleedharan is no less of a living legend amidst the Muthuvans, who made Edamalakkudy his home two decades ago to make education accessible to the

Adivasi community.

In conversation with The Better India (TBI), he shares the catalytic incident which

led to the founding of the library.

“One of my friends, Unni Prasanth, who used to work with Akashvani and RedFM in Thiruvananthapuram, had visited us in Edamalakkudy sometime between 2009 and 2010. Lodged at Chinnathambi’s hut, we discussed the state of education here and the lack of reading habits. That was the first time the idea of creating a library here was first broached,” recalls Murali Maash, as he is known

amongst the locals. (Maash is an endearment in Malayalam for teachers.)

A few months later, he shares that Unni along with his friend, BR Sumesh, a sub-editor at Kerala Kaumudi, came back with 160 books that they had collected

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themselves.

“Together, we carried all these books and walked to Edamalakkudy, covering several hamlets along the way. Otherwise, there was no other way to reach here. We planned to establish the library at Iruppukallu, but we had no building or even an area to set it up. That’s when Chinnathambi stepped up and offered to maintain a library in his humble tea shop,” he says.

Chinnathambi’s logic was simple. “People would come to his shop for tea and snacks and they could either read the books or borrow them at a minimal fee. Shortly after, our library took flight, with more and more people in the community visiting the shop for books and not just tea,” Murali Maash says.

Like how any library functions, this one, christened Akshara, also maintained a lending register and had a one-time membership fee of Rs 25 along with a monthly charge of Rs 2.

Interestingly, the library’s stash of books didn’t comprise of magazines or best-selling novels. Instead, there were translated literary works like Silappathikaram, other classics, political works and books authored by famous Malayalam writers including Vaikom Muhammad Basheer, MT Vasudevan Nair, Kamala Das, M

Mukundan, Lalithambika Antharjanam amongst others.

How the world came to know about this small library in a rather obscure place is when a troop of journalists lead by none other than P Sainath visited Edamalakkudy.

“For them, ‘kaatil oru library’ or a ‘library in a forest’ was something unheard of and they wanted to help Chinnathambi expand the library. One of the journalists, KA Shaji, put up a Facebook post, which led to a massive collection drive for about 1,000 books. Alongside, IV Babu, Mangalam’s editor, teamed up

with his friends and donated an almirah to safeguard the books,” he shares.

Until then, Chinnathambi would keep all the books in jute sacks that one usually uses to hoard coconuts or rice. However, the almirah couldn’t keep all the books together, and they had to put some of them in different boxes.

In nearly one decade of its existence, Chinnathambi, quite dejectedly, shares with us that despite being promised funding and infrastructural resources from the panchayat, he hasn’t received any support till date.

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“We were told that an amount of Rs 50,000 had been earmarked and even allocated to the local body. When the library was established, we were motivated by the panchayat to keep up with the work but on loose promises that never saw the light of the day. Initially, it was easy to maintain these books at my shop, but how long can I keep doing it entirely on my own at this age,” he adds sadly.

At present, Chinnathambi is in Adimali, owing to his wife’s ill health and could only spare some time to talk to us. In the last few years, Murali Maash shares that

Chinnathambi’s health has been failing. This made the former step in.

“Also, the maintenance of so many books was taking a toll on Chinnathambi. In June 2017, we moved these to the school and set up a library here. We retained

the name Akshara,” he adds.

Murali Maash also adds that the local community has played a crucial role in maintaining the library and keeping it running all these years.

He mostly attributes G Raju, who is the President of the Parent Teacher Association (PTA) at the school.

“He is one of the few elderly individuals in Edamalakkudy who were lucky enough to study till high school and understands the significance of a library. Along with the PTA, he has been incredibly supportive,” he concludes.

A library might not mean a lot for most of us living in cities and towns, but for people living in the remote hamlet of Edamalakkudy, it is a privilege that is offering them a window into worlds far away from their own, thanks to people like Chinnathambi and Murali Maash.

13. A Small Tribe In Arunachal Pradesh Is Showing How Man And Nature Can Co-exist In Perfect Harmony

A small tribe in Arunachal Pradesh located in a small valley has been able to defeat modern technological advancements in terms of environment conservation. The Apatanis from Ziro have a unique lifestyle that focuses on living in harmony with nature. This post will take you to their homes and give

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you a glimpse into their lives that are simple, peaceful and rare to find in the present era.

Ziro is a small picturesque valley tucked away in the lower Subansiri district of Arunachal Pradesh. Somewhat off the popular tourist path of Tawang, this little valley and its people have much to offer to those seeking beautiful unexplored regions in our country and a culture to learn a lot from.

Ziro is home to the tribal group called the Apatanis which is one amongst the very few tribes in the world that worship nature (Sun & Moon). Apatanis are famous for their unique methods of sustainable farming and social forestry. In April 2014, Apatani Cultural Landscape has also been added to the tentative list of UNESCO World Heritage Sites for “extremely high productivity” and “unique” ways of preserving ecology. I had an opportunity to stay with one such Apatani family in Hong Basti (village) of Ziro and get a glimpse into their lives &

surroundings.

The rice fields

The Apatanis are primarily into farming. They are famous for the sustainable and efficient methods that they have been following to cultivate rice. The farm

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lands are built on flat lands and therefore, wet rice cultivation is followed along with pisciculture. Even the elevated partition bunds between rice plots are utilised to grow millets. Their farms are uniquely marked with efficient channels and canals for irrigation purposes. There are no farm animals or machines used; instead, the focus is on using nature friendly and sustainable methods only.

They have also successfully been able to conserve the forests around the valley which serve as water sheds for streamlets flowing down into the fields, thereby, helping them in the irrigation system. There is too much to learn from them on how they have used traditional methods to attain what the modern machines

and systems have been unable to!

Forested areas around the rice fields

They live in very simple bamboo huts perched on top of vertical wooden stilts forming dense settlements called Bastis. Almost all houses in Hong Basti were traditional, but a little walk into other villages like Hari & Siiro will show signs of more permanent, brick & mortar like structures coming up. In spite of this, these simple yet just adequately furnished houses are one of the examples which forced me to rethink on our consumerist approach towards living. The centre of the house, not only serves as a kitchen where food is cooked over wood fire, but

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also as a gathering point to talk and discuss matters. Fire is lit right in the centre, around which family members and visitors sit to chat, watch TV, play music or

simply spend time with each other.

Inside the NGO Ngunu Ziro’s Office

A usual day in a Ziro village can begin as early as 5:00 a.m. when all the adults, after finishing their morning chores, leave for their farm lands, and children for school. The entire village seems to come to a halt in the late morning hours till evening, with just a few women engaged in weaving traditional clothes, if not going to the fields. Being on the eastern side of the country, the sun can set as early as at 4:30 p.m., depending upon the time of the year. As a result, all the evening activities are rolled around 4-5 pm which is also the time for everyone to be back to their homes, take a stroll, meet neighbours and friends and for children to play in open spaces around the village.

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Wood Fire at the centre of the house

Every evening after sunset, our hosts received their neighbours and relatives who would mostly just stop by to say hello, and they all would be served the traditional homemade rice beer with special Apatani salt called Tapyo. Traditionally Tapyo is made at home using ashes of certain indigenous plants, which to a large extent is also responsible for saving Apatanis from problem of goitre, which is otherwise a major concern in other nearby tribes. Now, of course with the easy accessibility of iodised salt, this problem has been tackled by all. Drinking freshly made rice beer is more of a social activity and along with it came discussions and insight into the lives of the Apatanis. During those evening sessions, topics discussed were as varied as environmental conservation &

politics to trends of love marriage & music.

Fresh rice beer

Another unique feature of Apatanis and probably most photographed by tourists are women with facial tattoos and nose plugs. There is no documented reason as to why the tradition started, but we notice that this tradition is no longer followed by the younger generation. Even many women from older generations have opted to take off their nose plugs.

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Food in a traditional Apatani home revolves around rice for obvious reasons. Rice is often accompanied with boiled vegetables, meat preparation or other delicacies cooked in bamboo shoots. There are hardly any spices used in traditional Apatani food, hence the green chilli, which accompanies every single meal.

Fortunately my travel coincided with Myoko festival in the month of March. It is a month long festival of friendships and merry making, starting somewhere around 20th March every year and going on for one full month. A couple of villages get together every year (on rotation) to host this festival. The unique feature of this festival is that homes of host villages are open 24×7 for guests throughout the month. Just about anybody can walk in, greet and enjoy rice beer and local delicacies! Apart from feasting, there are lots of sports events, singing

competitions, stage shows, etc.

A view of the village

With all the goodness & simplicity of Ziro and its people, there certainly are some problems too. Infrastructural facilities like decent roads and drainage system are missing. Employment opportunity is only available in government sector which of course has limited seats due to which the younger generation is increasingly moving out to neighbouring states. A local municipality like body is missing which needs to ensure cleanliness within the villages and public areas.

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Even though some local NGOs like Ngunu Ziro are working in the areas of sanitation, environmental conservation and recycling, a lot is still left to be done.

Ziro Valley post winter harvest

Ziro is an excellent opportunity to visit a landscape with beautiful forests, rolling hills and rice fields, and also home to a unique culture which has set an example

to the world for successful co-existence of man and nature.

How to Reach– Ziro is located at a distance of 167 kms. from the state capital Itanagar and can be approached by private car rentals, bus or shared taxis (Tata Sumos) from Guwahati, Itanagar, North Lakhimpur. Nearest airport is also Guwahati.

What is the best time to visit– Ziro boasts of cool climate all through the year, with chilly December & January. However the post-monsoon month of September is the best time with lush green rice fields. This is also the time for the annual Ziro festival of music, where top music artists from across the country come down to collectively entertain, camp and celebrate.

14. The Land of The Bishnois – Where Conservation Of Wildlife Is A Religion!

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Travel with Gangadharan Menon to Rajasthan and meet with a people who have nurtured and protected the living species found around them for over five centuries, and who have successfully deterred, chased and also apprehended

several poachers – including famous ones!

There’s probably only one religion in the world that’s founded solely on the principle of conserving Nature. That’s the living religion of the Bishnois of Rajasthan.

This religion is over 500 years old, and the followers are over 10 lakh. Imagine 10 lakh people for whom protection of all living things is a Way of Life. In fact, the only Way of Life. Why imagine? Take the first available conveyance to Jodhpur and you will find them.

This religion was founded by Lord Jambheshwar who is believed to be an incarnation of Lord Vishnu, the preserver of all that’s created on earth.

Legend has it that till the age of seven, Jambheshwar never uttered a word. Concerned by this strange behaviour, his parents called in a priest. The priest suggested that a pooja be performed after lighting 64 lamps. The idea was to enlighten the boy.

In spite of their desperate efforts, not one of the oil-filled lamps could be lit. In the midst of all the commotion, little Jambheshwar picked up an earthen pot, tied it to a slender sewing thread and lowered it into the well. And quietly pulled out a pot full of water. Then he removed the oil from all the lamps and poured water in its place. And lo and behold, one by one all the 64 lamps lit up on their own.

Maybe even as a kid, he was enlightened enough to know that water is the very source of all life!

The animals are allowed to graze in the

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farmlands of the Bishnois

From the age of 8 to 34, Jambheshwar led the life of a cow-herd. Though he was born into the warrior clan of Rajputs, he chose to be different. Instead of developing hunting skills like the rest of his ilk, he developed communication skills with all living things. For hours on end he used to converse with plants and animals.

At the age of 34, Lord Jambheshwar sat on the shifting sand dunes of a place called Samrathal, and meditated on the transient nature of life itself. When he turned inwards he realised that he has to chart a course of his own. And sitting in that barren brown landscape he saw visions of a green paradise.

He then summoned his innumerable followers and told them that they need to follow a new belief system on which their entire life will be based. As their lives would be governed by these 29 principles, they would be called Bishnois; derived from the words “bees” that’s twenty, and “noi” that’s nine.

Though there are 29 tenets in this belief system, the most important of them all is ‘praan daya’ or compassion for all living things. For close to 525 years, every Bishnoi, young and old, has lived and even died for this spirit of compassion.

The Bishnois consider trees as sacred, but their empathy extends to every living being on earth. So they protect the entire ecosystem that exists in their villages. Animals like blackbucks and chinkaras, and birds like vultures, partridges, peacocks and even the endangered Great Indian Bustard, find the Bishnoi village a safe haven. Not only do the Bishnois protect them from poachers, they also actively participate in helping them lead a life of plenty. By allowing them to graze freely in their farmlands; by keeping stone vessels near their home that are always filled with water; and even hanging water-filled pots from the branches of trees for the birds to drink from.

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The animals have grown to trust the Bishnois, who have been keeping them alive for centuries!

Some Bishnoi temples also double up as rescue shelters, like the one in Jajiwal. Here the priest takes care of the injured nilgais, blackbucks and chinkaras, and even feeds them twice a day. Some of them go back into the wild, while the others prefer to stay in the temple compound, roaming free.

Even the Bishnoi women take maternal care of the rescued calves, sometimes breast feeding them if they are newly born. When they are able to walk and fend for themselves, they are released back into the wild.

A major change that’s happened in the 500-year psyche of the Bishnois is their shift from passive conservation to active conservation. Once upon a time they were content laying down their lives. Today they actively pursue armed poachers with a mere lathi and tonnes of courage, capture them and hand them over to the forest authorities. In the last twenty years alone, around 14 Bishnois have died defending these animals. The reflection of their new found aggression is an organisation called the Tiger Force. It’s a 1000-strong brigade of young, fearless warriors of wildlife protection. Spread across hundreds of villages across Jodhpur, they are now active even in other parts of Rajasthan.

Being nature lovers to the core, they bemoan the fact that, under the Indian Wildlife Act, animals are accorded various levels of importance. But to a Bishnoi,

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killing a monitor lizard is as hideous a crime as killing a tiger. To them, every life has the same value.

The Bishnoi landscape is home to myriads of species

Though they protect every living organism in Nature, they shot into international prominence when they caught an Indian Superstar and his Supergang. The valiant Tiger Force had chased them and caught them red-handed with the blackbucks they had poached and killed.

The media coverage about the uncompromising spirit of the Bishnois sent shivers down the spines of poachers, and today these mercenaries think thrice before shooting down a helpless animal. So much so, that the die-hard poachers have even changed their modus operandi. Instead of shooting down the animal, they now lay booby traps or sometimes dig pits and cover them with thorns to catch unsuspecting animals. But seldom do these new methods escape the ever-

vigilant eyes of a 1-million strong taskforce.

The spirit of conservation has been deeply ingrained in every Bishnoi for over five centuries. It arises from the belief that every living organism on this earth has an equal right to live. This intense love for animals brings a curious problem to the fore: feral dogs. Since a Bishnoi doesn’t harm even these vicious dogs, they have become the new predators of blackbucks and chinkaras. Conscious of the repercussions, the Bishnois in their own non-violent way get these dogs caught and sterilized so that the damage is limited.

When brutal attacks do happen, the Tiger Force swings into action and takes the injured animal to the rescue centre in Jodhpur. Here qualified veterinarians treat these animals with love and compassion; and if they recover well, release them

back to where they belong: the wild.

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The animals live in close proximity to each other and to the humans

An interesting aspect of wild animals living in close proximity to humans is that their behaviour has undergone some changes. They start believing that every human being is as compassionate as a Bishnoi. And this puts them at

tremendous risk, especially with poachers.

Another change that has been observed by experts is in the mating rituals. Compared to the elaborate rituals that happen in the real wild, here in the villages they are short and curtailed.

But these are insignificant details when compared with the yeoman’s service this community has provided to itself and to mankind in terms of conserving an entire eco-system. It’s a well-known fact among conservationists that the total number of blackbucks and chinkaras in the Bishnoi villages is more than their

number in all the sanctuaries of Rajasthan put together.

When you look into the eyes of a Bishnoi, you see a deep seated love for the forest and all that dwells in it. And you wonder why every single forest in India is not handed over to them for conserving its tremendous natural heritage.

The paradox of this community is that there are just a handful of them occupying influential positions in the forest department. And these passionate, upright and courageous officers point out the tragic reason behind this anomaly: widespread

illiteracy that’s the bane of the Bishnois.

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But one must admit that this compassion of the Bishnois is contagious. It’s catching on even in communities that are traditionally aggressive and consider hunting an adventurous sport: the Rajputs and the Jats. They have had a change of heart, and are now contributing in a big way towards conservation of nature and wildlife.

The Bishnoi villages have the largest number of blackbucks and chinkaras in the region

Five centuries ago, Lord Jambheshwar had dreamt of sand dunes turning into a green paradise – where every living organism has an equal right to the land. And where man and animal exist in perfect harmony.

15. 23-YO Tribal Girl Redefines Courage, Opens First Medical Store In Maoist-

Affected Area!

“It takes a lot of courage to even think of running a store in an area where violence could break out any time. She is an inspiration for us and the villagers,” says a Chief Medical Officer.

Abujhmad forest in Chhattisgarh is considered to be one of the most unknown and disconnected regions in the world. Even after 72 years of Independence, it does not have a revenue map or civil administration. The presence of Maoists is so strong, that even the government has only been able to get a partial control of

the region.

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The hilly area is home to indigenous tribes like Gond, Muria, Abuj Maria, and Halbaas and comprises Narayanpur, Bijapur and Dantewada districts.

In terms of basic facilities, there is no public transport except the four buses that run along the 66 kilometre stretch between the district headquarters in Narayanpur and the Orcha gram panchayat. As for connectivity, the interiors of the forest have no roads and phone connections are available only in certain areas.

It is only in the recent past that the state government has increased the number of police officers in the maoist-affected area.

Since Orcha is less dangerous compared to other areas and is also the block headquarters, a market is held every Wednesday, when most people have to

walk for hours.

Due to maoist insurgency, the only Jan Aushadhi Kendra that provided medicines at affordable prices in Orcha, was forced to shut down a few months ago. This meant that people would have to travel for 70 kilometres to procure medicines.

Against this backdrop, a 23-year-old girl dared to take charge and give people access to medicines and other daily items like toothpaste and sanitary napkins.

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On April 13, Kirta Dorpa of Muria tribe opened a medical store, giving a much-needed relief to families in Orcha and neighbouring villages.

Her courage stemmed from her stint with the UNICEF in 2014. After completing class 12, she had to drop out of school due to financial constraints. It was during the same time when UNICEF volunteers were spreading awareness about malnutrition in the region. Kirta became a translator for the volunteers and travelled extensively to more than 70+ villages.

Speaking exclusively to The Better India, Kirta says:

When Kirta expressed the idea of opening a medical store, her brother, Dr Sukhram Dorpa, encouraged her to present a proposal to the village authorities. Sarpanches and locals came on board, encouraging her to open the store.

Her brother, who works in a clinic, financed her project and helped her get in touch with pharmacies in Raipur to supply the medicines.

As per the needs, she updates the stock every month and asks for the prescription for heavy dose medicines. The store is open for 12 hours and gets 15-20 customers daily.

What’s more? Kirta who couldn’t go to college, now earns up to Rs 2,000 every month.

While the locals are happy to get a medical store, my parents are proud of me as I am contributing financially. So far, there has been no backlash and it is safe enough for me to run the store. This has given me the confidence of opening more medical shops in other areas of the region, she says.

Anand Ram Gota, Chief Medical Officer, Narayanpur district, is all praises for the young woman who did what no one else in the region would.

“It takes a lot of courage to even think of running a store in an area where violence could break out any time. Malaria, diarrhea and skin infections are very common in Abujhmad and getting medicines for them on time is crucial. She is an inspiration for us and the villagers,” he tells The Better India.

16. Unaware of Key Govt Schemes, 100 Tribal Families Find Guardian Angels

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in Maha Couple!

A Maharashtra couple is using several forgotten government schemes to resolve issues like illiteracy, health, poverty, unemployment. So far 100 tribal families have benefited

Draupadi Waghmare, a resident of Khalapur in Raigad begins each day at 5 am to make sure she gets the freshest vegetables for her regular customers.

After preparing lunch for her children, the ‘bhaajiwaali’ (Marathi for vegetable vendor) treks her way to a sabzi mandi or vegetable market and spends her morning choosing the best produce that she can get. Around noon she begins her daily rounds in the village selling vegetables and within a couple of hours her cart becomes empty.

By the time Draupadi wraps up her work, her kids are back from school. Though she cannot read or write, the single mother spends the evening monitoring whether her children are revising what they learnt in school.

She earns around Rs 20,000 every month from selling vegetables and has repaid half of the loan that her late husband had taken. She hopes to repay all the debt

in the next couple of months.

To put things in perspective, she now has her own house, a stable source of

income and children who study in school.

However, Draupadi’s situation in 2018 was completely different after her husband succumbed to tuberculosis. He was a daily wage labourer and had taken a loan of Rs 20,000 from a fellow villager. For his cremation she was forced to borrow another Rs 5,000.

Just when life was going downhill, Bhagwan Sawant and his wife Poonam came into the picture to solve her problems.

The husband-wife duo run an NGO, Jan Kalyan Sanstha, that works towards empowering the tribal (adivasi) community in four talukas of Raigad district namely Karjat, Khalapur, Pali and Sudhagad.

To begin with, the couple helped Draupadi get a tribal caste certificate. Under the Pradhan Mantri Awaas Yojana (Gramin), the government gives Rs 1.25 lakhs to adivasis to build a pucca house. Meanwhile, the State Tribal Development

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Department (TBB) gives Rs 25,000 to widows for starting a small-time business under the Tribal Sub Plan’s special scheme, the Nucleus Budget.

Draupadi judiciously utilised both schemes and started afresh. Meanwhile, Bhagwan solicited the help of the Mumbai-based Rajani Foundation to sponsor

her children’s education.

Draupadi is one of the many beneficiaries who has used the existing government

schemes to make life better.

Having been born and raised in the tribal community, Bhagwan always wanted to emancipate his people. Though his primary source of income is farming, Bhagwan has been working in the social sector since 2009, and finally in 2015, started his own foundation.

While growing up, I noticed the difference between being literate and being educated. Literacy is of no use if you cannot benefit from government provisions made specially for us. Issues like education, health, housing can be resolved just by procuring a tribal certificate from the gram panchayat. And for this, education and awareness is important.

He further adds, “We often tend to ignore speeches where our politicians talk about various schemes. Some wrong perceptions of using these schemes are the innumerable visits to the government offices and standing in long queues.

However, with the right procedure, it does not take much time.”

Most of the people residing in tribal hamlets are daily wage labourers earning up to Rs 300 per day. Hence, when there is an unforeseen situation, wedding or any occasion that requires a huge sum, they borrow money.

Most of the tribals are brick workers who sit at home for four months during the monsoon season. This further escalates their poverty. Children are forced to drop out of schools and work when parents cannot repay the debt or cannot afford even one meal a day, says the 34-year-old.

As for Poonam, she has studied till class ten post which she moved to Khalapur to join an NGO, “I always wanted to help the needy so I volunteered with Pravaha NGO where I met Bhagwan,” she tells TBI. She is now a part-time tailor and helps Bhagwan to spread awareness.

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Here are some other government and non-government schemes that the couple is using to change lives:

Caste Certificate

Poonam holds awareness sessions with women regularly

The duo has helped 219 tribals across four talukas in procuring the tribal certificate. Poonam has been leading the awareness programmes on the certificate. “When you educate a woman, you educate an entire family,” she quotes the famous African proverb.

From time to time, she holds discussions with the women from every tribal village and tells them about multiple benefits that can only be availed with the

help of the certificate.

Health

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Jan Kalyan Sanstha organises health camps every once in a year

Having worked with other NGOs in the past, Bhagwan has a strong network that involve experts of various subjects. He pulled a few strings and got MGM Medical College & Hospital on board.

Around 15 doctors visit Raigad once in a year and organise health camps for the

tribals. From checking diabetes, HIV, Blood Pressure to even conducting ECGs, free tests and medicines are given to the people.

In case if anyone gets detected with a serious illness like HIV, then the couple avails the Mahatma Jyotiba Phule Jan Arogya Yojana. Under this scheme the yellow ration card holders can get an insurance of Rs 1.5 lakh rupees. Their

treatment and medicines are covered under this scheme.

Last year, a cataract camp was also organised and around 14 elders were treated

for free by a Panvel-based eye clinic.

Sanjay Gandhi Niradhar Anudan Yojana

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Financial lives of single mothers have also improved

This scheme is applicable to:

-destitute persons below 65 years of age

-orphaned children

-all types of disabled people; people suffering with critical illnesses

-destitute windows including those of farmers who committed suicide

-destitute divorced women or women who are in the midst of a divorce and

-outraged women and women freed from prostitution.

Under this scheme, Rs. 600 per month is given to a single beneficiary and Rs. 900 per month if there are two or more beneficiaries in the family. In case of an early death, the wife is eligible to Rs 25,000, says Poonam.

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Around 52 women and 15 people with a disability have benefited from this scheme.

Education

The couple has reached out to more than 1,500 tribals

Under the Suvarna Mahotsavi Pre Matric Scholarship, tribal children studying between class 1 and 10 are provided financial assistance to fulfil their minor educational needs. Depending on the class, the students are given Rs 1,000 to Rs

2,000 every year.

41 tribal children were enrolled in school by the couple via this scheme, “Parents’ main motivation is the money. The government introduced it to put an end to child labour. This scheme is one of the path-breaking schemes that can uplift the

future generations,” says Poonam.

The couple has reached out to more than 1,500 tribals and benefited close to 100 families with government schemes.

While the impact figure may seem huge, the challenges and difficulties have been innumerable.

From convincing the tribals that the NGO is working to empower them to the many trips to government offices to avail schemes, the couple has been running from pillar to post since the last four years.

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Building trust was the most difficult part. It took us a lot of months to break into their social circle but it was all worth it. Our reward is seeing them benefit from these schemes. We will continue our mission for as long as we can, the couple

signs off.

17. 1000+ Tribal Youth From 51 Villages Now Have Jobs, Thanks To This MP

Forest Officer!

“One of the girls, who had come home from Bengaluru, was present with her baby during my visit and she informed me that they are being provided safe accommodation, dining, crèche facilities and a good salary of more than Rs 8,500.”

Beyond the mandate of nature conservation, forest officers often have the delicate task of balancing these elements with the interests of tribal communities who live in India’s forests.

“During the British period, the sole purpose of forest management became to redistribute economic gains in favour of the colonial empire. The whole enfolding of policy was built on economic concepts favouring higher efficiency, increased control over the people and the resource, and centralisation of power. This was achieved by commercialisation of timber, restriction of the rights of local people, and large-scale deforestation,” writes Sreejith Aravindakshan, an Erasmus Mundus Scholar, in a 2011 academic paper.

In other words, those who lived off the forest—the tribal communities, were

exploited for forestry work and deprived of even basic amenities.

Post Independence, India’s record in this regard has not been great either. Making matters worse, particularly in the post-liberalisation era which has seen massive deforestation in its own right, the trouble of finding a balance between forest conservation and the rights of tribal communities to consume natural

resources has become harder.

There are two ways of approaching this problem. One, you either cede more control of the forests to these tribal communities, who have always been their true guardians, or give them an alternative source of livelihood.

What if you can do both?

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In the dry teak forests of Khandwa district of Madhya Pradesh, surrounded by the enchanting Satpura hills, where Gond, Korku, Bhil, Baiga and Sahariya tribal communities reside, it was SS Rawat, former Divisional Forest Officer, and now Chief Conservator of the Khandwa Circle, who helped facilitate the creation of the Skill Development Centre (SDC) at Amwalia for tribal youth in 2010.

Utilising funds from tribal sub-plan of the Madhya Pradesh government with contributions from the Centre, the SDC was set up with the objective of offering vocational training to the local tribal youth. Sanctioned in 2005-06, SDC is state-driven endeavour, that works in collaboration with a non-profit called the Self Employment Education Society (SEES), which imparts vocational training to the tribal youth across various professions.

For its services, the non-profit receives about Rs 8,000 per candidate.

“Our objective is to assist people from tribal communities, who live across 51 forest villages. Their livelihood depends on the forest. However, beyond living off the forests, why not offer them skills that could help them find work outside their villages as well. This is just to offer them an alternative source of livelihood, while they continue to life off the forest,” says SS Rawat, in a conversation with The Better India (TBI).

Alongside the Korku and Gond tribal communities who contributed much of the labour, it was the forest department that helped set up the infrastructure.

“In these forest villages, we would train the educated men to become security guards who are then deployed in the forest itself or sent out elsewhere. We even train those who want to learn driving, who are then employed by the forest department for the delivery of rural services in the adjoining villages, and help them get a driver’s licence. There is also a government scheme which helps them finance the purchases of light motor vehicles that they can use to start their own

businesses.

“For the women, for example, we train them in tailoring, stitching and hairdressing, we gave them training,” he says.

The students are selected based on the recommendations of the village protection forest committees, and the local forest department passes a proposal to train. Each batch has about 30 boys and 30 girls, who are given basic training for two months, following which they are placed in different jobs. In fact, the training

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period extends anywhere between 35 days to 60 days based on the skills they want to learn.

Besides skills, there is additional emphasis on what local forest officials call ‘personality development’.

In it’s time, the SDC has trained over a thousand youngsters, of which 650 were boys and 450 were girls.

Men sitting through vocational training. (Source: SS Rawat)

“It was heartening to learn that out of the 450 trained girls, 176 are working at a textile company in Bengaluru and others have taken up independent work in nearby places. One of the girls, who had come home from Bengaluru for Holi, was present with her baby during my visit and she informed me that they are provided safe accommodation, dining, crèche facilities and a good salary of more than Rs 8,500 during their initial appointment,” writes VK Bahuguna, a retired civil servant, and Chairman at Foundation for Integrated Resources

Management.

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Another textile producer in Mandideep near Bhopal recruited 450 boys as security guards. Those, who were trained in driving, are on their own and self-employed, he continues.

176 are working at a textile company in Bengaluru. (Source: SS Rawat)

Despite his efforts, Chief Conservator Rawat is quick to give credit for the idea of setting up a skill development centre to a former cabinet minister of Madhya Pradesh government. However, it was Rawat, who played an integral role in ensuring that this skill development centre saw the light of day. The forest department in Khandwa has gone about their business without too much fanfare.

Having said that, more can be done, particularly in terms of expanding the number of trades taught here. Besides, a greater emphasis must be laid on livestock and horticulture development, and that will need more financial

assistance.

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Training in electrical work. (Source: SS Rawat)

In a nutshell, the implementation of such modules sends out a larger message to our planners to reshape developmental programmes by interlinking conservation of forests with income-generation and growth of primary sector activities through infusion of technology. Emphasis of forest management should be on conserving the forests, soil moisture and bio-diversity and making people less dependent on forests through such activities that ultimately not only lead to better livelihood but can help in climate change mitigation and adaptation on broader scale by covering the entire landscape, adds Bahuguna.

18. 80-YO Tribal Woman Learnt Painting At 70. Today Her Art Sells In Milan &

Paris!

“Painting takes me to another world where I am as free as a bird,” says Judhaiya Baiga. She says this is her way of putting her village on the global map and keeping her traditions alive.

Judhaiya Bai Baiga’s painting recently travelled all the way to a Milan exhibition in Italy and was sold instantly. This was not the first time Baiga’s painting was

displayed in an exhibition along with paintings of other talented artists.

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A resident of Lorha village in Madhya Pradesh, 80-year-old Baiga, who belongs to a tribal community, has the distinction of seeing her art travelling to several

art galleries in India and abroad.

If, at her advanced age, her paintings are appreciated by people, it’s because she knows that an artist can never claim perfection, but always aspire to better their art.“Age or fame has nothing to do with the errors. Perfecting any art is a myth as there is always scope for improvement,” Baiga repeats the sentence from the other end of the phone in case the message was not heard.

Despite being a Diwali week, Baiga is kind enough to oblige for an interview. The excitement to share tales of her village and paintings is clearly evident in her

voice.

When asked how she feels about getting international recognition, she says, “It has not changed my life as such. But yes, a change can be seen as more and more women, including my daughter-in-law, are taking an interest in painting. Some of these women always wanted to paint but did not have avenues back then.”

How Age Worked In Baiga’s Favour

Baiga belongs to a tribal community heavily dependent on forest resources for their livelihood and some engage in menial jobs. Education, roads and employment are still to reach the interiors of the region. She lost her husband when she turned 40 and now lives with her two sons. Her only daughter is now married.

Baiga decided to start her second innings with a colourful attitude, literally.

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Happy in their world, her community loves to dress in the brightest and most colourful clothes and lead life with the belief that there is no substitute to hard work. This is probably the reason why Baiga took up painting at 70, an age when

most people retire and indulge in rest.

But Baiga, who worked in the fields for most of her life, finds relaxation in

painting.

“Painting takes me to another world where I am as free as a bird. When I learnt about a teacher who is willing to teach for free in our village, I decided to give painting a try, something I was never interested in. Yet, on the very first day, I found my passion,” says Baiga.

She joined Ashish Swami, a well-known art teacher and an alumnus of Shantiniketan, West Bengal. He runs his studio ‘Jangan Tasweerkhana’ in several tribal belts of Madhya Pradesh to prevent local cultures and traditions from becoming extinct.

“We have such rich cultures across India that are on the verge of dying. Painting is an effective means to save them. By articulating the local practices or customs in paintings, we can also tell other people about local traditions,” Swami tells

TBI.

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Almost a decade ago, Swami opened a studio in a small room in Baiga’s village. He teaches painting here for free and also helps the artists get fair monetary value through art dealings. Close to 15 local women have been a part of Swami’s classes for the past ten years. Swami, particularly enjoys teaching people from Lorha village because of their peculiar imagination that colours the canvas.

“Even if they draw something as basic as a tree, their outlook is so different from the rest. They manage to capture innocence in wild animals and serenity in clouds. Their definition of perfect nature lies in the harmony and co-existence between trees, birds, animals, water bodies and humans,” he explains.

Initially, Baiga and Swami would be happy with whatever amount her painting fetched. But soon, they realised the value of the paintings and stood firm on their

quotations.

“Paintings are sold on craft and not on how creative they are. We are trying to change that and promote creativity by taking the painters to exhibitions that take place across India. Currently, paintings by Baiga are valued anything between Rs

300 to Rs 8,000,” he says.

While Baiga is content with the money her paintings are making, it is not the motivating factor behind her passion. For Baiga, its her way of putting her village on the global map and keeping traditions alive. People like Baiga prove that there is no age to learning, and even nature can educate, one only has to be receptive.

19. This NID Grad Left Her High Paying Job To Help Tribal Kids in Odisha

Think Out-Of-The Box!

“Go to the people. Live with them. Learn from them. Start with what they know. Build with what they have. But with the best leaders, when the work is done, the

task accomplished, the people will say “We have done this ourselves.” – Lao-Tsu

Real life heroes are not born, they are made by their own grit and determination. Giving up on a comfortable life for life in a village with hardly any basic resources is by no means an easy decision. Shalini Krishnan is one such woman who had the courage to take the road less travelled.

An alumnus of the National Institute of Design (Ahmedabad), a computer science graduate, a trained Bharatanatyam dancer and a yoga enthusiast; Shalini dons many hats. However, what makes this talented

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lady’s profile truly remarkable is her passion and resolve to transform the destiny of tribal children in the remote village of Kankia in Odisha.

Having grown up in metro cities, Shalini has always been drawn towards the simplicity and warmth of life in villages. Also, she had always been interested in taking up social causes and had been contributing in small ways since her college

days.

After a busy 7 years working as a user experience designer in MNCs like Adobe, Cisco and Honeywell, she realised that it was time for her to give back to society. However, when she told her family about her decision to do so, they were not supportive. They felt that she should think about contributing to the society only

after she had become financially stable.

Nonetheless, Shalini’s husband encouraged her to take the plunge and it was thanks to his constant support that she finally joined State Bank of India’s 13-month fellowship for youngsters who wish to work for the upliftment of rural India. She had come across the video of Shuvajit Payne, an SBI Fellow who quit his job to teach spoken English to children in a remote village, and had been

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deeply inspired by it. Also, she liked the fact that the fellowship gave her the freedom to formulate her own project.

For Shalini, it was the fulfillment of a long cherished dream when she finally reached the remote Kankia village in Ganjam district of Odisha. She remembers how, on her first night at the village, she experienced the breathtaking brilliance of a starry night sky, a sight that is no longer a given when you step outside in a city.

Shalini’s assignment in Kankia was to volunteer at a residential school run for 469 tribal children by an NGO, Gram Vikas. Most of these students belong to really poor families of the Saura, Kondha and Paraja tribes from across Odisha, many of whom are unable to afford quality school education for all their

children.

Determined to help these kids in every way possible, Shalini started work at the school. While interacting with them, she was amazed to see the artistic abilities of the students, whom she found to be among the brightest in the country.

For instance, she gives the example of 12-year-old Jasman Gomango. A class 5 student, he recently made a mock-up model of a Nokia mobile phone, which looked like an exact replica with a sliding back and slots for a battery, sim card and memory card, all by himself. It even has a set of ear plugs with a socket pin

made with strings and a ball point pen nib.

Unfortunately, there were no regular classes or training sessions to nurture their innate creativity despite them being so talented. Shalini realised that if their artistic and analytical capabilities were channelised in the right direction, these tribal kids had the potential to become great artists and designers. It was then that she decided to start a design and creativity studio for tribal children

that would ensure that their talent would not go unnoticed.

Called Kalpanadham, which literally means “house of imagination,” this studio stood for freedom of expression and experimentation. Shalini wanted it to be a place that would inspire kids to think out-of-the-box and encourage them to explore, innovate and improvise.

So she designed a learning framework based on the principles of IEA – Imagine, Explore, Act – to bring out their true potential. This curriculum also included

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elements of visual arts, like painting and drawing, as well as performing arts, like theatre, singing and dancing.

Located a little away from the hustle and bustle of the main school, Kalpadhanam is a vibrant space that has been painted by the children themselves. The studio currently runs on solar power and plans to get a dedicated laptop, camera, printer scanner and multimedia tablets to help children explore, learn and search for answers by tapping into online resources. Not only would this improve children’s comprehension and research skills, it would also enable them to draw rational and logical conclusions.

While Shalini has already succeeded in convincing well-known artists and educationists to come to the village and conduct workshops for the kids, work is underway to transform the studio into a fully functional state-of-the-art centre for design.

She also plans to connect Kalpadhanam with prestigious art, design and engineering institutes of Odisha and India so as to provide periodic mentorship and guidance to promising students.

Designs made by students of Kalpadhanam

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Shalini’s efforts are already bearing fruit with the children starting to think big and hope about someday making a name for themselves. Motivated by curiosity and peer interest, these children are teaching themselves and each other. Many of the students, who have realised the value of empowerment through education, are now determined to ensure that their younger siblings study up to graduation

at the very least.

Also, several individuals have come forward to help the initiative and are playing an important role in taking Kalpanadham forward after its establishment. Ms. Satyabhama Majhi, a renowned contemporary artist based out of Bhubaneswar, works closely with Kalpanadham, taking care of regular creativity workshops for the students. Through her, the initiative has been able to tap into a network of Arts and Performing Arts students who volunteer with

Kalpadhanam on a regular basis.

Mr. Siddharth Vashist, the Manager Creative Capacity Building / Co-curricular of Gram Vikas Residential Schools, has also been instrumental in expansion of Kalpanadham and its establishment in the other schools run by Gram Vikas. Gram Vikas itself has been highly supportive and encouraging in strengthening the initiative.

However, Shalini knows that there is still much more to be done. The next challenge she plans to tackle is the language barrier – most of the students drop out of school after 10th grade as the higher secondary syllabus is in English medium. After that, she hopes to improve the education infrastructure in other villages too.

By enabling local communities to realize their potential and design their own local solutions, Kalpadhanam is playing an active role in improving lives and livelihoods in tribal Odisha. With this, Shalini has taken another step towards fulfilling her dream of encouraging and supporting children all over rural

India to tap into their innate sense of wonder.

“I dream of a day when talented kids from the remote tribal villages realise their true potential and become out-of-the-box thinkers – engineers, designers, artists, doctors, sportspersons, who are not afraid to explore, are confident to take the path less travelled, bring a positive impact to the communities they come from and most of all have the freedom to make a choice about their lives,” concludes Shalini.

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