Category Archives: Agriculture

Tribals Are Mankind’s Living Vault

CHS’ co-founder, Winin Pereira, would have been deeply interested in this account by Devinder Sharma, written after accepting an invitation to addressing thousands of tribal people at Banswara in southern Rajasthan in a Tribal Conclave:

This tribal region was earlier called “Bhooki”, a clearcut reflection of the extent of hunger that prevailed. I am told Acharya Vinoba Bhave had travelled through the region, and was instrumental in getting land transferred into the hands of quite a significant proportion the landless tribals.

I could see the transformation that has come about several decades later when I decided to visit some tribal families in Anandpuri block of Banswara district in southern Rajasthan. Along with the neighbouring districts of Madhya Pradesh and Gujarat, Banswara is part of a predominant tribal triangle in central India.

I wanted to meet small and marginal farmers of the region. My first visit was to meet Shankar, 55, in village Bodiya Talau, some 58 kms from Banswara. He owns 2.15 acres of land, has three cows, 2 bulls and 1 goat. All animals are the desi breed. The cows hardly give 500 grams of milk per day. When asked why is he keeping them, his reply was that the cows are not kept for milk but for manure. He cultivates maize, tur, paddy, tomato, wheat, chilli, turmeric and remarked:

“I grow everything at home, except for salt and sugar.”

He was satisfied with what he was doing after having transformed his almost barren land into a green patch. Has planted a number of trees, including cashew. Shankar is certainly more enterprising than his fellow tribals. I then met Chetan Pargi, aged 35, from Ummed Pura village. He is into rope weaving besides doing farming in 4 bigha land.

He said he was able to make a decent living, and his land provided enough for his family throughout the year. I didn’t believe him looking at his frail health.

But he insisted that his land gave him enough. But is that enough, enough? That’s the question. But their undying spirit of hospitality is what amazes me. At a time when the people in cities have turned selfish and are not willing to offer even a cup of tea to visitors, Chetan Pargi, despite his visible level of subsistence, wanted me to have food with him. When I politely declined, he said: “bare Saheb log kahan hamare jaise logo ke haath ka khana khate hain’ (Why would the sahebs like to eat with us). I had to tell him that as per the schedule, I was already eating with another farmer in the next village.

Meeting Mani Lal in the same village confirmed how severely undernourished these tribals are. Reverting to farming, I was impressed the way he was trying to get into composting, amrit pani and understood why he wanted to keep chemical pesticides away.

“Sir, yeh to jehar hai (Sir, this is simply a poison) he told me.

What comes as a shock is to know how some of them are being deprived of their ration quota just because they have not completed constructing toilets in their houses.

Among various things that I learnt from them, I found Mani Lal’s wife Babli Bai’s effort to preserve the seeds of cucumber and lemon by gluing them on the Sagwan leaves and hanging the dry leaves to be an interesting way to keep seeds.

There were several other traditional ways that farmers were adopting which I found it worth documenting, and learning from.

All this became possible when I accepted the invitation to addressing thousands of Tribals at Banswara in southern Rajasthan in a Janjati Krishi Swaraj Sammelan (Tribal Conclave). As I said earlier, these tribals came from the tribal belt in the triangle of a region formed between Rajasthan, Madhya Pradesh and Gujarat. Organised by the Banswara-based NGO, Vaagdhara, I must acknowledge that it was an amazing experience to speak before such a large audience of tribals, something close to 7,000 and 8,000. They came dressed in all colours, and in all their glory.

In my talk I urged them not to let go of their farming techniques and practices. They alone hold the future as far saving sustainable farming practices are concerned.

The farming practices they preserve hold the key to save the world from climate change. I sought their cooperation in protecting their agriculture from getting polluted and environmentally devastated. Three things they must do:

  1. Stop using chemical pesticides.
  2. Phase out the application of chemical fertilisers.
  3. Conserve and protect desi cattle breeds/seeds.

They took a pledge to follow the directions.

It will certainly be a grave tragedy if the Government tries to introduce modern farming techniques in these villages, and thereby destroy the synergy that tribal agriculture preserves.

Linking nature, environment and religion, the tribals have preserved what is truly a sustainable farming system for centuries.

It is high time, a separate plan is prepared for the tribal regions, wherein the effort should be to not only conserve but also improve upon their traditional practices, ensuring that tribals are paid a premium for monumental role they have played in preserving and conserving the natural resources.

This is a small price the society needs to incur for what could be the saviour of the mankind’s future. With global warming already pushing the world to a tripping point, these tribal regions may turn out to be society’s last refuge. Like the Doomsday vault in the Arctic, where the effort is to preserve crop seeds for posterity, this is a Living Vault that mankind needs to protect for its own future. # 

 

Posted by Devinder Sharma to Ground Reality

 

 

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The forgotten foods: 1,582 food species displayed at an Adivasi Food Festival held at Munda village (Rayagada district, Orissa)

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Devinder Sharma draws attention to a report that fewer crop species are feeding the world than 50 years ago – raising concerns about the resilience of the global food system, as a study in the journal PNAS has shown.

The authors warned a loss of diversity meant more people were dependent on key crops, leaving them more exposed to harvest failures. Higher consumption of energy-dense crops could also contribute to a global rise in heart disease and diabetes, they added. “Over the past 50 years, we are seeing that diets around the world are changing and they are becoming more similar – what we call the ‘globalised diet’,” co-author Colin Khoury, a scientist from the Colombia-based International Center for Tropical Agriculture, said.” The diet is composed of big, major crops such as wheat, rice, potatoes and sugar. It also includes crops that were not important 50 years ago but have become very important now, particularly oil crops like soybean,” BBC News reported in Crop diversity decline ‘threatens food security’

Devinder writes:

Well, this report is among the several others which have highlighted the threat food security as well as nutrition security faces from the ‘globalised diet’.

We are all responsible directly or indirectly for this decline. If I were to ask you to count the foods that you eat I bet you will not be able to name more than a few. Wheat, rice, tomato, cucumber, apple, banana … and you begin to reel out the names you know. Not many can name even twenty. Try a little harder, and you will end up probably with another ten. If you are a little more aware, you might struggle with a few more names. That’s it.

That’s how narrow and limited our food sense has come down to. The more we are urbanized, the chances are the less we know about our foods and the rich food culture that prevailed in our country. The disconnect with the huge diversity of food over the ages has actually alienated the modern civilization from the virtues of the vast repository of biological wealth that existed. Modern living has snapped the symbiotic relationship that existed with nature.

Not many know that India is a mega-diversity region with over 51,000 plant species existing, but with hardly a handful being cultivated.

When Laxmi Pidikaka, a tribal woman from southern Odisha explained to me the importance and relevance of each of the 1,582 food species that were displayed at the recently concluded Adivasi Food Festival held at Munda village in Rayagada district, I was left not only amazed with the richness of food around us, but came back with a feeling that how uneducated I was when it came to mankind’s basic requirement of food. Of the 1,582 food species (and that included different kinds of fish, crabs and birds that are part of the daily diet of some tribals), as many as 972 were uncultivated. Yes, you heard it right. Uncultivated foods.

DS: “couldn’t resist licking my fingers after tasting a millet-based cooked food displayed at the Adivasi Food Festival, Bissamcuttak, Odisha, Feb 25, 2014”.

A dozen tribes living in Odisha, Madhya Pradesh, Chhatisgarh, Jharkhand and Maharashtra had gathered at the Adivasi Food Festival to celebrate their foods, which is basically an appreciation of the traditional food cultures linked to their age-old farming practices providing them nutritional security while protecting and conserving the nature’s bounty. Members from the Kondh, Koya, Didai, Santhal, Juanga, Baiga, Bhil, Pahari Korva, Paudi Bhuiyan and Birhor from more than 300 villages spread across the tribal heartland came to showcase their foods, and also spent the next day discussing how to protect the traditional farming system from the onslaught of the National Food Security Act that aimed at providing them with 5 kg of wheat, rice or millets.

“We don’t need your food security system,” Minati Tuika of Katlipadar village told me. “The more you open ration shops in our villages, the more you force us to abandon our own food security system built by our forefathers so painstakingly over the centuries. Please leave us alone.”

But why was she so angry with what most policy makers and planners see as development? Don’t most educated elite think that tribals are uneducated and uncivilized, and therefore all out efforts must be made to bring them into the mainline?

“Don’t teach us what development is. We conserved and preserved our plants, our soil, our forests, and our rivers over the centuries. Now you want to take these away, and destroy them. And then you call it development.”

Saying this, she hid her face. When I coaxed her to explain to me how the adivasis were living in tandem with the nature, and how the modern system was distancing them from their traditional cultures and the community control over resources, she agreed to first show me some plants that had multiple uses demonstrating the traditional skills of the community which preserved and used them without pushing them into the extinct category.

She showed me the Siali beans. Quite a big sized dry bean whose seeds are eaten after boiling or roasting, the branches are used to make ropes, and the leaves are used to make leaf plates. Kusum Koli leaves are used for fodder, fruits are eaten raw, wood is used as firewood, and oil is extracted from the seeds. The seed oil serves as a mosquito repellent and also treats certain skin diseases. Even the better known Mahua trees (above) have multiple uses. Leaves are used for fodder, flowers are used to make jaggery, liquor and porridge. Flowers are also consumed and often sold in the market, a kind of a curry is made from the fruits besides being used as fodder, and the seed provides cooking oil after extraction. All these are unfortunately classified as uncultivated plants in agricultural parlance, and therefore do not receive any attention.

Debjeet Sarangi of Living Farms, which organized the Adivasi Food festival, says it is aimed at deepening the communitarian ethos of the adivasi society and the shared knowledge systems. The event will highlight their sustainable way of growing food and its relationship with their ecology – land, plants, animals and forests. 

When I asked him whether this exercise didn’t aim at romanticizing the foregone, his response was curt: “That’s where we fault. These people are in complete harmony with their nature. Instead of brushing them as uncivilized, we have to learn from them. Whether we like it or not, the future of the humanity is hidden in these tribal cultures.”

I decided to take a walk to see the range of cooked foods displayed. At the entrance to the event itself participants were served a nutritious welcome drink. Made from ragi millet (right) with a sprinkling of rice grains, the drink was certainly very tasty. Called Mandia jau in the local language, it is actually a ragi gruel. Says Salome Yesudas, a nutritionist from Chennai, “I don’t know why people need to drink colas and other kinds of sodas when you have such healthy drinks available.” Considering that the sale of colas has been on a decline, it will be certainly helpful if someone was to promote Mandia jau. The next time you visit my house, be prepared to taste this exotic drink.

I was at first a little apprehensive at tasting the cooked food displayed. More so, considering that I am a diabetic. But when Salome Yesudas explained to me how most of these food dishes were based on different kinds of millets which are the preferred food for people suffering from lifestyle diseases, I couldn’t control dipping my fingers. Pancakes were made from finger millet (left), foxtail millet, with a little jaggery; cakes from ragi and sesame, and then there were cooked dishes using sorghum, pearl millet, kodo millet, barnyard millet, red rice and with sprinklings of uncultivated fruits and seeds.

Living Farms is now documenting the food recipes and has prepared a nutrition chart detailing the nutrition composition of uncultivated plants. They have also printed posters in English and Oriya on the vast varieties of foods available for a balanced diet, as well as for the summer and winter seasons.

Although the Adivasi Food Festival at Munda was not the first traditional festivals of food that I had visited but what makes me feel encouraged is the efforts being made by some civil society groups to bring back the lost traditions, including the culinary habits.

It also clearly demonstrates that what India needs is not a centralized food security system but a multi-layered decentralized food security system based on the traditional practices in that particular region. Instead of providing the tribal populations with a monthly entitlement of 5 kg of wheat/rice/millets, the focus should be on strengthening the existing food system.

This is only possible if we are able to inculcate a feeling of pride in our traditional systems. The richness of our food culture, which is so intricately linked to the preservation of natural resources, is where it can all begin. I don’t know why our agricultural universities don’t talk about it; I don’t know why our food magazines and food shows never focus on the traditional foods; and I am certainly not surprised why our Planning Commission has no idea as to what the tribal cultures imbibe.

An abridged version of this article appeared in Tehelka, Mar 7, 2014. Issue 11 Vol 11
The Culture of Eating Right

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One of the comments:

Shubhangi Sinha

Absolutely an eye opener!  I am an agriculture graduate and working in Crop Protection industry all the work concerns only 10-12 major crops across India. Rice/Wheat/Maize being the most important ones .. Even fruits and vegetables that are cultivated predominantly are limited. We need to explore our rich food culture and adopt them, also since majority of population is suffering from Lifestyle diseases. Good write up!

 

 

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Araku coffee

The Financial Times reported this week that subsistence coffee farmers in the Araku region of Andhra Pradesh set up The Small and Marginal Tribal Farmers Mutually-Aided Co-operative Society in 2006 to process the coffee grown through the Naandi Foundation, a Hyderabad-based philanthropic organisation, which gave technical support with cultivation and marketed the farmers’ produce overseas.

Their coffee is grown bio-dynamically, requiring no costly fertilisers or agrochemicals; farmers enrich the soil through mulching, using leaves, fallen fruits and other freely available organic matter. They use inexpensive, herbal soil additives to enhance soil fertility and fight pests. It is produced using techniques similar to those in wine making and the variants which draw their flavours from the soil in which they are grown enjoy a guaranteed price as ‘speciality’ coffee.

Tribal people in the Araku region – Bagathas, Valmikis, Kondus and Poorjas – traditionally relied largely on collecting forest produce. The government has created a special developmental and funding plan for locals. The Times of India explains that in such ‘agency areas’, tribal people can use as much government land as much as they can till.

Amy Kazmin (FT) writes: “Ten years ago, the residents of Kabada Boddaput — in southeastern India’s remote Araku valley — were impoverished subsistence farmers, living in mud huts and eating the millet, yams, pumpkin and greens they grew on their one- to five-acre plots. Cash was scarce and emergencies meant borrowing from friends and family — debts that might take years to repay. ‘It was a very terrible situation,’ recalls Sanyasi Gullela, a farmer. ‘There were not enough clothes and no money for cattle.’ “ Daily life has improved, with the increase in income used to improve homes, buy more clothes and nutritious food.

The Times of India reports that four prominent businessman have taken up the cause of  marketing Araku coffee and this is now being profitably sold as a “speciality” coffee to ‘select’ roasters and traders from Japan, Korea, and Europe. These ‘high-end’ buyers — who taste and rate each lot before purchasing — are willing to pay up to Rs700 per kg for the best of the beans.

It is economic heresy to wish that most of the coffee could be enjoyed in the huge number of coffee houses in India – including 400 outlets of The Indian Coffee House,chain run by worker co-operative societies – and only the surplus exported.

 

 

 

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Professor Moseley’s recent rebuttal of the decades-long assertions that GMOs will solve the problem of world hunger

On July 3rd this year, William G. Moseley, Professor and Chair of Geography, and Director of the African Studies Program, at Macalester College in Minnesota, published a paper in the Geographical Review with the title: ‘A Risky Solution for the Wrong Problem: Why GMOs won’t Feed the Hungry of the World’.

His basic thesis is that GMO technology is so expensive that it is inaccessible to the poorest of the poor for whom food insecurity is the great issue.

He opens: “There’s a standard setup that many food-policy experts use to frame the global hunger problem and its solution. It typically goes like this. We have a global population of 7.5 billion today of which nearly a billion suffer from chronic hunger. With a projected world population of approximately 10 billion by 2050, we simply have to produce more food to meet demand and feed the hungry. As such, we must use all available technologies, including genetically modified organisms (GMOs), to achieve this end (Pinstrup-Andersen and Schiøler 2003; Collier 2008; Juma 2011).

Moseley reminds us that Amartya Sen showed the policy community that though plenty of food might be available on the market, poor people might not have access to that food because of limited incomes (1981).

He adds that geographer William Dando was also making similar points around the same time, based on archival research, showing that food was often available on the market during famines, and even being exported (1980).

A Cambridge reader sent a link to an appraisal of Moseley’s paper by Charles Benbrook (Hygeia Analytics), who elaborates on Moseley’s next point, adding more detail:

“How many times have we read both in science journals and the media that GE breakthrough X or Y can increase production of Z crop by so much, or overcome some well-known problem limiting crop yields (e.g. drought, saline soils, Black Sigatoka, wheat viral disease, lack of N, etc etc). All of these widely-exaggerated claims are based on a huge assumption – that all other constraints to yield will be simultaneously overcome to support the promised, much higher crop yields after adoption of some GE-based genetic or production-input technology.

“No one told the farmer that the new seeds will be super-charged for production under ideal conditions and when ample soil nutrients and water are available, but will be vulnerable and weak in responding to drought and a host of pest and disease problems that live in the neighborhood and must be dealt with, year in and year out.

“So, a farmer in Mali buys the new GE corn seed capable of tripling her corn yield, based on careful and rigorous field trails touted by the seed company (and all too often, Gates Foundation funded agronomists). But no one told her she would have to find a way to add 80 units of nitrogen per acre, or that to produce 3-X higher yields, the crop will need three-times the water, with no significant periods of drought, especially during key steps in pollination and ear formation.

“And last and most important – no one told her that if she bypassed spending the extra money for the potentially higher-yielding, GE seeds, and instead spent it on proven agroecological methods to overcome her most important yield constraints, whether they be worn out soils, nasty weeds, or drought, that she would be more likely to end the season with a bigger crop than possible in most years out of 10, had she planted the GE seeds, as well as having more profit left to support her family”.

 

 

 

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Professor Moseley’s recent rebuttal of the decades-long assertions that GMOs will solve the problem of world hunger – 2

Moseley reminds readers that the policy of food self-sufficiency of the previous era, of producing as much food within the borders of your country as possible, fell out of fashion as it was thought to be costly and inefficient. Global food prices were relatively low and stable in the 1980s and 1990s. Countries might produce some of their own food, but also trade for what they needed by exporting commodities.

This all began to change in the mid-2000s, and especially after 2007—2008, when food prices jumped globally by 50%, continuing to 2011-2012 (below). These price shocks created social unrest in some cases, and political leaders began once again to push for higher food production (Moseley and others 2010).

Only one section of the crowd protesting in Morocco (2011)

Moseley asks: will the use of GM seeds improve access to food by the poorest of the poor, either by improving their incomes or helping them produce more of their own food?

He answers: “Sadly, no. The most widely used GM crops today are controlled by corporate interests and their cost tends to put them out of reach of the truly poor. New seeds must also be repurchased every one to three years, making this a recurring expense”.

Whilst agreeing that  there are potential benefits associated with GM crops, and that GM crops may make sense as a strategy for wealthier farmers to increase yields and production, he refers to growing concerns about gene escape from herbicide-resistant crops to other crops and weeds (Chapman and Burke 2006) which have led many farmers in the North to question the efficacy of GM crops (Hakim 2016).

Pesticide resistance also was predicted in 1999 and has been observed in recent years

In 1999 the BBC reported that results of research at the University of Arizona, into the breeding cycle of the pink bollworm moth, a common pest of cotton, suggested that the bollworm could rapidly become resistant to the insecticide produced within a GM cotton plant called “Bt cotton”, developed by Monsanto.

Following several reports of infestation in earlier years, this month India’s Business Standard reported that GM cotton crops have come under severe pest attacks; a substantial area from whitefly attack in Punjab and Haryana and the pink bollworm in Maharashtra, Andhra Pradesh and Gujarat.

Moseley believes that agroecological approaches which help the poorest farmers to improve production and avoid unnecessary financial risk may hold some promise. They may be able to improve yields and manage pest problems through improved intercropping and agroforestry combinations, as well as more tightly integrated crop and livestock systems.

Though, as he acknowledges, these practices have long existed within traditional farming systems in the tropics, he believes that there is enormous potential for scientists to collaborate with local people to make improvements to these techniques.

Funding for work in this area has been limited, as agroecological approaches are unlikely to generate a financial return to justify or even recoup such investment and the returns in terms of human and environmental health are not quantified in their cost-benefit calculations.

But people’s research still goes ahead as part of their daily life, undeterred by lack of funding, see earlier work by Winin Pereira. In this early book (right), he says, in similar vein to Moseley, “Revitalising peoples’ science . . . its preservation and restoration appears to be the only way to rebuild a sustainable society”.

Recent reporting from Devinder Sharma relates many initiatives in different parts of the country. He wrote about the work of Ishwarappa Bankar of Hire Yadachi village of Haveri district in Karnataka (left), who has created a seed bank of traditional millet strains at his home.

Another memorable account comes from Fran Wilde (Action Village India), who forwarded an account of women’s collective farming in Kerala to us recently. Devinder Sharma and his friend and colleague from Kerala confirmed the success of this cheering initiative.

 

 

 

 

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Protect and develop India’s traditional knowledge, genetic resources, seeds and medicines

As the latest news of the applications to plant GM mustard in India is published, Winin Pereira’s writings were scanned for his views on the subject of genetically modified crops. Far more attention was given to genetic screening of embryos and research into genetic manipulation of human beings.

As an ethically motivated scientist, he would certainly have denounced this money/profit-centred exhortation – tempered by a sop to bee lovers – issued by Bhagirath Choudhary, Founder Director at South Asia Biotechnology Centre (SABC), New Delhi Area, India. https://www.linkedin.com/pulse/allow-high-yielding-gm-mustard-now-bhagirath-choudhary?trk=mp-reader-card 

The following extracts from his writings have an indirect bearing on the subject.

  • The traditional agricultural systems, not dependent on these factors, survived for millennia till they were displaced by this transitory “modernisation”. A change in the climate and the depletion of the stratospheric ozone layer could cause major reductions in food production, since the extremely narrow genetic base from which high-yielding varieties are derived could result in widespread crop losses.
  • The high susceptibility of the new varieties to pest attacks is another factor contributing to insecurity. At the same time, the creativity which produced the tens of thousands of different traditional crop varieties adapted to numerous ecological niches is being destroyed by TNC producers of special seeds.
  • While the West claims that the available land and other resources will be inadequate to provide food for rising populations, it encourages the use of food in a most inefficient manner: many grains directly edible by humans are now being redirected to cattle, pigs and poultry to obtain expensive milk, meat and eggs.
  • India at present grows sufficient food to provide all its people with adequate basic nourishment, yet about one third of the population living below the poverty line do not get sufficient to eat.
  • The godowns are overflowing, but the people cannot afford to buy the stored food. The grain merely goes to maintain a population of rats and other pests, including the population of synthetic pesticide manufacturers.

Correct and full information, for instance, about food products, their real nutritional value in relation to their cost, the nature of the additives used, genetic modifications, if any), about pesticides (their health and environmental effects), about medicines (side-effects, alternatives) and so on, has to be wrung out of the system, instead of being given as a matter of right. But if people were fully informed, the sales of most such products would certainly drop drastically.

The ancestral rights of the indigenous peoples to control over their lands and other resources are being viciously destroyed for Western hamburgers, toilet paper and paperbacks. The exercise of such rights often involves the commercialising of these activities and the co-option of indigenous peoples into the mainstream.

The Western predators need to be reminded about the rights of the indigenes. They have the right to special measures to control, develop and protect their sciences, technologies and cultural manifestations, including human and other genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs and visual and performing arts.

Next: relevant to the fourth bullet point, a summary of ‘A Risky Solution for the Wrong Problem: Why GMOs won’t Feed the Hungry of the World’ – William G. Moseley,  http://onlinelibrary.wiley.com/doi/10.1111/gere.12259/full: Copyright © 2017 by the American Geographical Society of New York. First published: 3 July 2017Full publication historyDOI: 10.1111/gere.12259  View/save citation

The Warli tribals of Maharashtra: a progressive culture to be emulated – 2

In ‘Celebrating People’s Knowledge, Winin Pereira and co-author Subhash Sule, quote Gandhi’s words: “Every man must be his own scientist and every village a science academy” Anyone has the right – and everyone needs to exercise the right – to be a “scientist” or “technologist”, to question the origin of phenomena, to develop new theories and technologies or to modify old ones”.

Synthetic fertilisers

In the rice paddies

Warli farmers tried out synthetic fertilisers but soon abandoned them They said that the fertilisers damaged the soil and that larger amounts were required each year. In consequence, they use very little, and then not every year.

Careful use of material resources 

Adivasis see no value in the possession of an increasing quantity of material products or in a lifestyle that stresses comfort even at the cost of the environment and justice. Those possessing more wealth than others are expected to distribute their excess among the rest of their community.The awareness of their interdependence on other forms of life makes their approach to solutions eco-friendly; resources are used with restraint, pollution is minimised. Basically this is an acknowledgement of their awareness of the need to be frugal and sparing in their use of materials and resources which are necessary for their survival. 

Traditional technologies

The development of traditional technologies is limited to those which do not produce unemployment or pollute the environment. There is no unnecessary processing of raw materials; the minimum quantity is used and in processing there is no waste, or if there are remnants unused for the basic need, they are used for other essential purposes. A few of the examples given:

  • Wood resistant to termites, such as teak, is used for house construction, thus eliminating the need to use dangerous pesticides.
  • Timber resistant to the attacks of teredos (shipworms) is used for constructing boats, avoiding the need for coating the wood with highly poisonous chemicals like tributyltin, with the boat also having a longer life.
  • The use of banana leaves as dinner plates, making washing up unnecessary and the ‘plates’ themselves serving as food for cows, which in turn produce milk.
  • Where banana plants do not grow, plates made of dry leaves of several other trees [ banyan or breadfruit] or even wooden cups and plates have been used.

Medicinal research 

These isolated groups use a range of plants for medicinal and other purposes, having done a lot of research over time. Over 9500 wild plant species have been recorded as used by bhagats (right) and other tribals for various requirements, of which over 7500 are used for medicinal purposes. In the case of herbal medicines, cures will only be researched for the specific diseases which occur in the traditional scientist’s habitat. S/he cannot test out herbs without patients who need treatment. The scientist is most likely to use the plants growing locally. Only if these fail will s/he look further afield. This could explain the different species used even by neighbouring communities for the same disease.

Information about medicine used by Gujarati tribes living in the Satlasana forests is recorded here: https://www.rroij.com/open-access/folk-herbal-medicines-used-by-the-tribalsinsatlasana-forest-area-mehsana-district-gujarat-india.php?aid=33919

Most of the activity in this study was carried out by adivasis who conduct research while carrying on their normal occupations, in their fields and homes, mainly using locally available resources. The researchers do not require formal recognition for their work and are happy to see the use of their shared inventions without expectations of any rewards for their efforts. The free dissemination of knowledge is an essential characteristic of the traditional system.