The three-day long Amcho Bastar travel meet (September 17 to 19) was organised by the district administration to showcase the potential of Bastar district in the southern part of Chhattisgarh. Outsiders and tourists mostly have a fixed notion about Bastar, which they feel is affected by Left-wing extremism. But Bastar with its vibrant Adivasi culture, varied cuisine and beautiful locales is a haven for tourists.

To highlight the positive side of Bastar, which also has a rich and interesting history, bloggers, journalists and social media influencers visited many places during these three days to explore it to the fullest. The district’s most distinctive feature is its 75-day long Bastar Dussehra which starts from October.

These photographs are a reason why Bastar should be on every traveller’s bucket list.

Mushrooms, both big and small in size, are savoured by the vast Adivasi population of Bastar. Such scenes of rural women selling white mushrooms by the roadside are pretty common across the district. No doubt such a scene offers visitors a distinct local flavour. Image by Deepanwita Gita Niyogi

Bastar’s famous tuma or tumba art is the practice of making such hollow containers for holding either water or mahua drink. These are made in the villages from dried gourd shells after drying the gourd and cleaning the interior. Lamps made of gourd shells are also made by skilled artisans. When hung from ceilings, these create intricate lighting patterns based on the designs carved on the surface of the dried gourd shell. Tuma is a sustainable and natural alternative to plastic water bottles and can be carried by Adivasis during field work. Image by Deepanwita Gita Niyogi

For those who crave for adventure, Bastar offers exciting treks and views of scenic waterfalls. There are quite a few famous waterfalls in the district. The Tirathgarh waterfalls is a must visit during monsoon. Image by Deepanwita Gita Niyogi

A view of the mammoth chariots kept in Jagdalpur, the district headquarters of Bastar. The chariots having either four or eight wheels are taken out during the Bastar Dussehra festival every year. Image by Deepanwita Gita Niyogi

For the religious-minded, there are several temples in Jagdalpur which can be covered during the morning heritage walk in the city. Here is a glimpse of the beautiful arches at the Ramchandra Mandir. Image by Deepanwita Gita Niyogi

A glimpse of the Bastar Rajmahal or the royal palace, one of the main attractions of Jagdalpur. The current ceremonial ruler is Maharaja Kamal Chandra Bhanjdeo of Bastar. Image by Deepanwita Gita Niyogi

At once a busy and lively place, the weekly rural markets or haats of Bastar are a must visit. Here, women are seen selling dried mahua flowers. Items like dried fish, poultry, fresh vegetables, colourful bangles, clothes and bamboo baskets are also sold. Men can be spotted gossiping and resting in between work; women are seen chatting or consuming mahua drink. Image by Deepanwita Gita Niyogi

Savouries, both sweet and fried, like these are a treat if you go hungry at a rural market. Notice the intricate tattoo on the woman’s arms. Image by Deepanwita Gita Niyogi

Murals on an orange-painted wall at BADAL (Bastar Academia of Dance, Arts & Language), where artisans can come, stay and learn. It is on the outskirts of Jagdalpur. Image by Deepanwita Gita Niyogi
 

The famous Chitrakote waterfalls on the Indravati river where tourists can enjoy overnight camping. The famed Bodh fish, known as the shark of Bastar, is also found in the Indravati. Image by Deepanwita Gita Niyogi

A Pondicherry in Bastar? One can spot French style buildings with pretty windows at the Bastar Art Gallery site beside Dalpat Sagar in Jagdalpur. It is a perfect place to chill out and click great pictures. A conservation architect from Nagpur, Shivani Sharma, has worked on the place, says Jeet Singh Arya of Unexplored Bastar, a travel start-up aimed at highlighting the beauty of Bastar. It was a pump house during the colonial time. There is an ancient tree here which has been protected. Image by Deepanwita Gita Niyogi

Other photo-features by Deepanwita Gita Niyogi:

Pathalgadi: Assertion of Adivasi rights over land

Stone quarrying, development projects threatening Jharkhand’s sacred groves

Save the Sarnas!

Adivasi identity at stake

Under the shadow of coal mining

The post Photo Feature: Sights and sounds of Bastar appeared first on SabrangIndia.

The Pathalgadi movement championed the rule of the gram sabha in Khunti. One of the primary reasons behind it was continuous attacks on tribal rights, forcible land acquisition and the weakening of village councils in Fifth Schedule areas. Here is an exclusive photo feature in collaboration with the Pulitzer Center.

Photo by Deepanwita Gita Niyogi

A stone slab marks the Munda community akhara or open space used for public events and festivals in Khunti. Erection of stones or pathalgadi is common in the district. However, there are various types of pathalgadi traditions followed by the Munda tribe here.

Photo by Deepanwita Gita Niyogi

Such erect stones are commonly seen across the district. The reporter came across many instances of such slabs standing on the ground, especially during numerous trips to the villages. It is an age-old tradition of Munda Adivasis to erect stones in memory of the dead, to announce important events or to demarcate a boundary. This place looked particularly beautiful as the stones have been erected under foliage.

Photo by Deepanwita Gita Niyogi

A typical village road in Khunti district. About 34 km from state capital Ranchi, the district witnessed the rise of the Pathalgadi movement during 2017-18, which started as an assertion of tribal rights over land and natural resources. This photo was taken in Baridih village where the reporter attended a meeting of the Sati Pati cult which has arrived in Khunti from Gujarat. Followers of this cult consider themselves to be the owners of India and refrain from using any kind of government facility. With cult members spreading in the villages of Khunti, tension is simmering between the Adivasis and the Sati Pati followers.

Photo by Deepanwita Gita Niyogi

Munda tribals enjoy a break during a hot afternoon at Lamlum village in Khunti. “We did not want to erect the stones initially, but followed in others’ footsteps,” says resident Sunil Munda. He adds that supporters of the Pathalgadi movement ordered huge stones for inscribing sections from PESA and the Indian Constitution. While some are in support of the movement others are opposed to it, he explains. Prem Mardi, an advocate at the Jharkhand High Court, says that the movement started as a result of power vested in gram sabhas in Fifth Schedule areas.

Photo by Deepanwita Gita Niyogi

A green stone slab erected in 2017 under the heading Indian Constitution prohibits the entry of outsiders in the villages. The Pathalgadi movement was severely dealt with by the state and several supporters were thrown into prison or accused of sedition. However, a process to withdraw these cases has been initiated.

“The withdrawal process is still going on in a slow manner. The cases will not be withdrawn from the Jharkhand High Court, but from the lower courts as trials are on in lower courts. It is going through a legal process. There is a committee looking into the matter. The public prosecutor will have to submit an application in the court for withdrawal of the cases,” explains Md Shadab Ansari, advocate, Jharkhand High Court.

Photo by Deepanwita Gita Niyogi

Mostly painted in green, this stone slab of Dariguttu panchayat is in grey. There are six blocks in Khunti district of Jharkhand. The major affected blocks during the Pathalgadi movement were Khunti, Murhu and Arki.

Photo by Deepanwita Gita Niyogi

Etawah Munda, the headman of Lamlum village, says that this grey stone slab contains a list of the names of all those who have died in the village.

Photo by Deepanwita Gita Niyogi

A row of stone slabs clicked during a previous assignment in Khunti’s Torpa block. In case of natural death, Munda tribals inscribe the deceased’s name on a stone slab. This is the original pathalgadi. However, when someone dies accidentally, such stone slabs are erected outside the village limits.

*This photo feature was produced in partnership with the Pulitzer Center

Related:

Under the shadow of coal mining
Adivasi identity at stake
Save the Sarnas!
Stone quarrying, development projects threatening Jharkhand’s sacred groves

The post Pathalgadi: Assertion of Adivasi rights over land appeared first on SabrangIndia.

Ghatsila, a picturesque town on the banks of the Subernarekha in the eastern Indian state of Jharkhand, still evokes memories. About 49 kms from the “steel city” of Jamshedpur, that was named after famous Indian industrialist Jamsetji Tata, it was one of the few places visited earlier on an assignment. On revisiting Ghatsila on a hot summer noon, the neat row of Santhal houses with slanting roofs on both sides of the lane in Pawra village look straight out of a children’s story book. Painted in earthy hues as well as bright colours like green and pink, the houses offer a welcoming sight in the sweltering heat.

The interior of Sukda Murmu’s house in Pawra is equally attractive with walls bearing three different colours in horizontal bands. Here, a lighter blue shade is separated from a darker reddish-brown colour by a narrow strip of deep blue. “Women paint these walls,” says Murmu. From admiration of bright walls, the conversation veers towards the community’s sacred grove situated on a nearby hill called Phuldungri, now a bone of contention.

In Jharkhand, sacred groves or sarnas are places of worship for Adivasis or indigenous communities. In the East Singhbhum district, home to the Santhal and Bhumij communities, these groves or patches of forests having several important tree species like Sal (Shorea robusta) and mahua (Madhuca longifolia) are known as jaherathan. During the spring festival of Sarhul observed by tribal communities across the state in April, the residents of Pawra offer worship inside the grove. On such an occasion, the Sal tree is worshipped.

The Phuldungri grove is managed by the community. Murmu’s friend Sujan Hembrom informs, “The residents of Pawra, who pray there, had collected money to construct a wall around the jaherathan about a kilometer from the village to keep it safe. In many places in Jharkhand, the state welfare department had initiated a similar measure a few years ago.

After a brief rest at Murmu’s house, he accompanied the reporter to the grove site. Pointing at the place nestled on the top of Phuldungri hill he said, “The white wall ensures that the grove remains protected. It also makes sure that loose soil does not get washed down during heavy rains in monsoon.” The place is full of greenery, with tall trees offering shade to visitors.

Photo by Deepanwita Gita Niyogi  (Sukda Murmu of Pawra village in Ghatsila says that the construction of the panchayat bhawan building will damage their grove site where the residents offer worship.)

However, in the midst of peace, Murmu’s face looks troubled. A semi-constructed building which has not been plastered as yet, looks incongruous. Murmu informs that it is the upcoming panchayat bhawan structure. “The Pawra residents have been agitating against the construction of this building since 2016. We do not want it and also observed fasting in 2018 and 2019 to register protest. The building will make the place crowded and dirty, even though it is below the grove site,” he adds.

Photo by Deepanwita Gita Niyogi (The semi-constructed panchayat bhawan building near the Phuldungri grove, which residents of Pawra say, would make the sacred site dirty once completed.)

As a result of continuous agitation, work on the site stopped for a while in 2019. But over a phone call a few days ago, Hembrom said work has resumed. He added that this sudden u-turn has forced the residents to meet scheduled tribes, scheduled caste and backward class welfare minister Champai Soren of the ruling Jharkhand Mukti Morcha (JMM) in the last week of June. The party came to power in 2019, after defeating the Bharatiya Janata Party (BJP), in the state assembly elections.

Continued fight for faith

Back at Murmu’s place, Pawra resident Sadhuram Hansda explained that initially a different site was chosen for the panchayat bhawan in front of an open ground. “The foundation was laid but after that it was cancelled and the place near the jaherathan was selected. The villagers were not informed about it. Our appeal fell on deaf ears. Money was offered to us to arrive at a compromise,” Hansda alleged. He added that nobody here is against development. “We are not stopping anyone from executing projects. Even then, why is our grove being encroached upon? Every decision should be passed through the gram sabha or the village council.”

Photo by Deepanwita Gita Niyogi (Sukda Murmu and Sadhuram Hansda (right) of Pawra village in Ghatsila say that the residents have been fighting tooth and nail to save their sacred grove atop Phuldungri hill.)

With its blue hills, lush forests and colourful Santhal huts, East Singhbhum, which shares its border with the Indian state of Odisha, is a beautiful place. But sacred groves here are under threat. In another village called Datobera, a beautiful place surrounded by lush green forests and hillocks, criminal cases have been filed against a few residents when they intervened to save their jaherathan from the onslaught of stone mining. Just like Pawra, the grove in Datobera is situated on a hill and the entire place is considered sacred. Ashutosh Gope, a resident of Datobera asks, “We have to keep the sacred grove safe. There are so many trees here. How can people even think of cutting the trees?”

A group of people assembled at the place in the golden sunlight of the late afternoon. “The mining company has threatened all of us as we were trying to protect the site from destruction. Cases under different sections were also filed against seven of us here as we prevented it from drilling and blasting the rocks,” says resident Sunil Sardar. Surendranath Tudu present at the site says protest has been going on since 2011, and the matter is now sub-judice. “We had no prior information and suddenly came to know about the company called Bir Birsa Minerals Pvt Limited. All three hamlets or tolas in Datobera are against stone quarrying,” says Tudu.

Photo by Deepanwita Gita Niyogi (Surendranath Tudu and Sunil Sardar of Datobera village in East Singhbhum point out their grove or jaherathan nestled in the forested hills.)

Tudu adds that women collect leaves and firewood from the surrounding forest. Neither the police nor the district administration wants to help us as we are poor people. The gram sabha was allegedly not even consulted.

Groves vs development

In state capital Ranchi, some four hours from East Singhbhum, Mangtu Oraon sounds rightfully concerned. Sitting in his house in Judge’s Colony, a peaceful locality, Oraon is aware, conscious and urbane, and has been to Delhi on several occasions. Amidst refreshments, he talks about the problems displaced tribals like him are facing in a city like Ranchi, where there has been massive land acquisition and displacement.

“Many of us were displaced for a Heavy Engineering Corporation project which came up in the 1960s as part of development in undivided Bihar,” says Oraon. Jharkhand was made a separate state in 2000 to protect the interest of Adivasis. After displacement, Oraon’s community was offered a new sacred grove site in a place called Naya Latma.

Photo by Deepanwita Gita Niyogi (A view of the Naya Latma sarna or sacred grove in Hatia, Ranchi, Jharkhand’s capital. The red and white striped flags are seen in most sacred groves across Jharkhand.)

Worship started in the Naya Latma grove in 2004, even though the place was handed over to the community in 1998. It is a beautiful site with a white gate, a path leading up to the raised platform on which are hoisted sarna flags in red and white and tall lined trees on either side. An organisation started by Oraon, the Jharkhand Shetriya Parha Samiti, has done a lot of work for the grove’s upkeep and community welfare. It has 11 members. “Every Thursday we pray at the grove. The city is developing and a lot of encroachment happening. Even khatiyani land for which there is legal document regarding ownership is being acquired. Sarnas or groves are usually on gair majurwa land allotted by the government.”

Photo by Deepanwita Gita Niyogi (Mangtu Oraon stands inside the sacred grove at Naya Latma about 5.6 km from the Birsa Munda airport in Ranchi. He fears that airport expansion plan may swallow up his sarna or grove.)

A tribal drum or mandar kept inside the grove catches attention momentarily. Oraon’s voice breaks the stillness. “The Birsa Munda airport is expanding for international status. It is a threat to the Naya Latma sarna. If they want the airport authorities will encroach upon it. Outsiders are snatching our lands and most community members are not alert,” he says. Oraon’s fears are not unfounded. A sarna or grove has been swallowed up by the airport authorities. Visiting it now requires special permission. The reporter was not allowed entry to see it in the light of the worsening Covid-19 crisis.

A top official of Birsa Munda airport in Ranchi not wishing to be named, as he is not in a position to speak to the media, said there is no immediate expansion plan as land is needed for this but maybe in future the airport will be expanded. He says that as of now, no proposal regarding expansion has been passed, and nothing is likely to happen till five-six years. But for Oraon and his community members, it may perhaps be the end of their place of faith.

*This photo feature was produced in partnership with the Pulitzer Center

Related:

Under the shadow of coal mining
Adivasi identity at stake
Save the Sarnas!

The post Stone quarrying, development projects threatening Jharkhand’s sacred groves appeared first on SabrangIndia.

Sacred groves, also called sarna or jaherathan, are patches of forests containing important tree species. These are places of tribal worship. The Sal tree is considered sacred in these groves even though there are many sarnas where other tree species are also found. In many places, entire village forests and hills are also considered sacred by tribal communities. But now they are under threat.

Photo by Deepanwita Gita Niyogi

Two water tanks were constructed on this site in Latma, Ranchi in 1962. Earlier, there used to be a sacred grove or sarna here where tribal communities offered prayers, said Ranchi resident Mangtu Oraon (right). Oraon’s friend Budhwa Munda informed that these two tanks supply 8.50 lakh gallons of water each till Harmu, a well-known residential area in Ranchi, Jharkhand’s capital. Water comes from the Dhurwa dam, about 12 km away. “This place is part of Latma hill. Community members had protested at that time, but it was of no avail,” says Oraon.

Photo by Deepanwita Gita Niyogi

Pauru village in Potka block of East Singhbhum district in Jharkhand has a sacred grove or jaherathan which is under threat due to stone mining. “Many of our groves are being encroached upon under the guise of various government schemes,” says resident Ananda Pal. Near the grove site, is parked a JCB machine. The grove situated on a forested hill is a natural jaherathan as is known in the local language. “Stones have been cut here, but we consider the entire hill as sacred. Forests store rainwater. The villagers here cultivate paddy. Still, Maa Tara Construction and Equipment Company wanted to blast and drill at the site,” alleges resident Manik Sardar. “Protests took place till 2016-17,” said Laxmikant Bhumij. “As a result of protest, work ceased and the matter is now sub-judice. Work has been stalled since seven to eight months. The gram pradhan or the village head was not informed and neither was people’s consent taken. The company also lodged false cases against many of us,” Bhumij adds.

Photo by Deepanwita Gita Niyogi

At the sacred grove in Pauru village, prayers are offered during the tribal festival of Sarhul held in April. Apart from that, five to six times prayers are offered here by the community. It is a historical place too. “Once upon a time, the Dalbhum kings used to visit here,” informs Manik Sardar (in photo). The grove has animals like rabbits, Sal trees and precious herbs. “We sometimes climb up. If this vanishes, what will we do? Women played a vital role in opposing the company. Loot of natural resources is going on unabated,” adds Sardar.

Photo by Deepanwita Gita Niyogi

The view around the grove in Pauru is scenic. It is called Raja Chatani. This is also the place where villagers beat or thresh paddy on the hard surface after harvest. There are agricultural fields too nearby. “But the company has drilled holes here to break the stone. It is a cultural place for all of us,” informs Pal. The hill where the jaherathan is situated is called Titiling hill. “Mining here will also cause a lot of pollution. The company had started work, but stopped after we protested,” says Manik Sardar.

Photo by Deepanwita Gita Niyogi

The place is called the Susun Akhara of Nachosai village in East Singhbhum. “Here, the Bhumij community offers prayers to the Shakti devi,” says guide Jaypal Singh. It has been dug up for stone mining and now water has filled up at the sunken site. It was once a hilly place.

Photo by Deepanwita Gita Niyogi

“The sacred grove or jaherathan on hillock Sadan Gutu in Nachosai village in East Singhbhum is under threat due to stone mining,” says resident Prastam Sardar. Apart from worshipping at the grove, locals also perform another kind of worship known as bujni bonga nearby, when people assemble and partake of offerings once a year in January-February. “Only after that, the Bhumij community can start sowing paddy,” adds Sardar.

Photo by Deepanwita Gita Niyogi

An Army camp at the Hundru sacred grove site or sarna sthal in Ranchi has become a virtual headache for the tribal community. “The situation is disturbing for us,” says Mangtu Oraon. The land belongs to Hundru, but the army has acquired it. Recently, The Telegraph reported that the Army has demolished the sacred grove site. “The Army claims that it is their land. It does not allow beautification at the site,” adds Oraon. Pushpa Tirkey, councillor of ward number 50, says, “Gherabandi or construction of a boundary wall is not allowed around the sacred grove or Sarna site.”

*This photo feature was produced in partnership with the Pulitzer Center

Related:

Under the shadow of coal mining
Adivasi identity at stake

The post Save the Sarnas! appeared first on SabrangIndia.

This exclusive photo-feature by Deepanwita Gita Niyogi showcases how in various districts across Jharkhand, sacred sites of Adivasis (indigenous people) related to worship and burial, as well as their unique cultural traditions are under threat due to political and social pressure, land acquisition and mining.

Photo by Deepanwita Gita Niyogi

Isco village in Hazaribagh district of Jharkhand is dominated by Munda and Oraon tribes. It is famous for caves dating back to the Meso-Chalcolithic period and ancient rock art. Residents Phoolchand Oraon and Ilias Oraon informed that a famous cave called Marwateri found here is sacred. But mining in the Rohne coal block by the government-owned National Mineral Development Corporation (NMDC) in Barwania village, 12 km from Isco, will impact the cave and prehistoric paintings. NMDC bagged the project in 2019 and plans to start operations. Though Adivasis follow the sarna faith, non-Adivasi flags can be spotted inside the cave. Worship does not take place, but incense sticks are burnt, Phoolchand added.

Photo by Deepanwita Gita Niyogi

Khovar refers to the marriage mural art painted on mud walls of tribal houses mainly in Hazaribagh. Seen here is such a painting in Ursu village in Chatra district. Chando Kumari, an Oraon tribal, said women make it during Sohrai, a harvest festival. “The artists use black and white colours. However, Khovar is rarely made these days. It is on the decline and women paint only when they have adequate time.” Kumari said the paintings cannot be made on cement walls. But most houses in rural areas are switching over to brick and cement ones.

Photo by Deepanwita Gita Niyogi

Mangtu Oraon of Ranchi showed around the tribal burial place of Chorwa Toli, which is under threat due to encroachment. “We are losing our lands. Tribals have sacred sites in every village but in some places, structures belonging to other religions have come up,” Oraon said. On visiting the place, activity earmarked for the construction of houses was observed. “Plots for houses have come up here. New constructions will be there around the masna sthal (burial place) and our site may vanish,” Oraon said.

Photo by Deepanwita Gita Niyogi

A sarna sthal or a sacred grove in Kanke area of Ranchi has been surrounded by a boundary wall. But many tribals feel that walls make these sites of Adivasi worship look like structures belonging to other faiths. “Many feel that such walls make these spaces lose their natural essence. Tribals are also being labelled as Hindus. Our people are not trying to understand the bigger issue, but there is a force at play,” said Abhay Minz, assistant professor, Department of Anthropology, Dr Shyama Prasad Mukherjee University, Jharkhand. However, the boundary wall is becoming indispensable too due to encroachment. “But there is a paradox. I am against the erection of proper temples,” added Minz.

Photo by Deepanwita Gita Niyogi

A burial ground belonging to the Munda Adivasi community at Hassa village in Khunti district of Jharkhand has been severely impacted due to the construction of a road running right through the middle of it, said social activist Durgawati Oreya. Villagers had protested at that time, she added. “We have to fight for our lands. The entire Adivasi samaj or society has to fight in a united manner,” said Oreya.

Photo by Deepanwita Gita Niyogi

In Khunti, an ancient masna or Adivasi burial place with stones erected in honour of ancestors has been encroached upon due to a temple called the Mahadev Shiv Mandir. Temples have come up in many places, said Oreya, adding, “It is an old and historic place for us. But our culture and tradition are being ruined.”

Photo by Deepanwita Gita Niyogi

A dumping yard has come up on a masna or burial site in Pipratoli, Khunti. “In this way, we will lose all our places. There are sacred stones under the rubble. Even land in villages is getting acquired,” Oreya said.

Photo by Deepanwita Gita Niyogi

In Raja Kunjla, Khunti, tribals have been worshiping the Devigudi traditionally, but a temple has come up. Oreya pointed out that the tribal tradition has been broken here. “We should take a stand on such things. In future, we may be displaced and our lands snatched due to more developmental pressure,” said Ram Munda, a resident of Raja Kunjla. Munda added that Adivasi lands are being acquired and encroached upon. Oreya said, “Some people from our community also remain silent and do not register any protest. The Devigudi worship used to be offered to ensure that illnesses do not plague tribal communities.”

Photo by Deepanwita Gita Niyogi

In East Singhbhum’s Bhuridih village, this sacred place is called jaherathan or grove where the Bhumij community’s Maghburu puja is held once a year. The deceased are buried here as well. Residents said the Jharkhand Urja Sancharan Nigam Limited wants to erect a power substation here forcefully and had also laid barbed wires on the ground with the help of police six to seven years ago. Resident Kartik Sardar said villagers are opposed to the substation. Local resident Rajkumar Sardar informed that the protest had broken out and is still on. “The company has not built the substation due to continued agitation. Our identity matters.”

Photo by Deepanwita Gita Niyogi

Bhuridih has rich forest cover full of sal, mahua and chironji trees. It is called the Gare Dungri Forest. “Only after the Maghburu puja, people can plough lands,” said guide and social worker JayPal Singh. The puja is done to mark the establishment of the village.

Photo by Deepanwita Gita Niyogi

Seen here is a horotopa or an erect stone slab to mark burials in Bhuridih. Notice the mass of wires lying nearby.

Photo by Deepanwita Gita Niyogi

A Bhumij community uksasan or asthi kalash (pot burial under stone slabs) is under threat in Pata Hesal village of Seraikela-Kharsawan district. The main road passes alongside, linking with a highway and it has become wide. “The road may widen and the site may vanish,” said tribal activist Sudarshan Bhumij. Bones are buried here after cremation.

Photo by Deepanwita Gita Niyogi

In Nachosai village of East Singhbhum, burial ground or masna and a sacred place of worship are under threat due to stone quarrying. But due to local protests, work has now been stalled for the past eight months. Work started in 2018 by Shree Om Metals Pvt. Limited, as per residents Sarveshwar Mahakud and Gautam Sardar. An akhara or tribal dancing ground is also here. “We are not disturbed now, but have to remain alert. There were many trees like sal and mahua which were cut down due to stone quarrying,” said Mahakud. The lease area totalled about 10 acres of land and was valid till 2028.

*This photo feature has been produced in collaboration with the Pulitzer Center for Crisis Reporting.

Related:

Under the shadow of coal mining

The post Adivasi identity at stake appeared first on SabrangIndia.

Here’s an exclusive photo-feature by Deepanwita Gita Niyogi tracing the lives of Adivasis in Hazaribagh, people who are forced to live under the shadow of coal mining. Protests have fallen on deaf ears, and the shameless plunder of natural resources is scarring the lives of people in the region. 

Photo by Deepanwita Gita Niyogi 

Hazaribagh in Jharkhand is a land of contrast. Whereas on one hand, tribal women paint beautiful murals called Sohrai and Khovar on the mud walls of their houses across several villages, on the other hand, blackness envelopes the coal-mining areas of the district. The road leading to Barkagaon block from Hazaribagh, a distance of 25 km, offers a view of green Sal trees. But after a point it gives way to sooty darkness.

Photo by Deepanwita Gita Niyogi 

A bike ride to the opencast Punkri Barwadih coal mine area of the NTPC in Barkagaon block of Hazaribagh reveals a desolate landscape. Coal dumped on both sides of the road greets the eyes. The road is covered with a thick black layer. The Annual Report 2019-20 of the District Mineral Foundation Trust Hazaribag says mining is on, in four blocks. Besides Barkagaon, these are Churchu, Dadi and Keredari. It also points out that 362 villages are directly or indirectly affected by mining.

Photo by Deepanwita Gita Niyogi 

A resident of Punkri Barwadih village in Hazaribagh’s Barkagaon block said on the condition of anonymity that locals are facing a lot of issues due to coal mining in the area. Seen here is a conveyor belt meant for transporting coal from the Punkri Barwadih mine area to the railway siding in Benedag, a distance of about 23 km.

Photo by Deepanwita Gita Niyogi 

Coal is still the major driver of India’s energy target, accounting for almost 70 percent of the share. The North Karanpura coalfield spread over four districts of Jharkhand (Hazaribagh, Ranchi, Chatra and Latehar) has huge coal deposits. The mines here are open cast as well as underground. In Hazaribagh, villages like Jugra and Chirudih have been in national news for massive protests against coal dumping, forcible land acquisition and displacement.

Photo by Deepanwita Gita Niyogi 

Residents of villages like Itij and Chapakala allege the demolition of their houses by the company with the help of the police and the district administration around January-February this year. Sabita Devi from Chapakala village said houses have been razed due to the construction of the coal mining belt. “We are somehow living here. There is so much pollution all around us. Nothing is being done to protect the environment,” she said.

Photo by Deepanwita Gita Niyogi 

Itij is an affected village. Tuleshwar Ganju is a resident of Itij in Keredari block of Hazaribagh. He is a Ganju tribal. According to him, many people work in the company mostly on a contract basis. “Our sacred grove is getting impacted due to mining. But if the company goes away, how will we earn a living?” he questioned.

Photo by Deepanwita Gita Niyogi 

The entire Barkagaon block is heaped with coal. Nearby Itij village, a person called Sukhen Sao informed that he is not an Adivasi. But he said that there are Adivasi villages where the Ganju tribe resides and they are being heavily impacted by mining. People are being told to leave to make space for more coal dumping, Sao added.

Photo by Deepanwita Gita Niyogi 

Coal mining is causing severe environmental damage not only in Hazaribagh, but in several other districts of Jharkhand like Chatra, Palamu, Rajmahal, Dhanbad and Ranchi. India’s commercial coal mining operations started in 1774. However, it remains to be seen how long coal will play a dominant role in India’s energy sector. Already, coal mining is severely impacting not only the environment, but also the Adivasi way of living dependent on forests and clean water sources for survival.

Photo by Deepanwita Gita Niyogi 

Geeta Devi is a local Ganju Adivasi woman. She said that the community’s sacred grove situated on a hill is being impacted due to mining. “The grove is almost gone. We worship in the hills where we have our sacred site. Our lands have been taken away. But we do not want to leave the place and go to Barkagaon town.”

Photo by Deepanwita Gita Niyogi 

Imam from Dari Kala village alleged that a lot of raiyats have lost their lands in Hazaribagh, locals have been victimised and even religious places impacted. Hazaribagh-based social activist Mithilesh Dangi had created a coal producer company, the Punkri Barwadih Thermal Power Producer Company way back in 2007 with local participation. Initially, there was a huge movement here against land acquisition. It was on till 2010, and after that, it lost some of its steam. But protests will again start, he added.

Photo by Deepanwita Gita Niyogi 

Harijan Jagarnath Bhuiyan, who resides in this colony in Barkagaon block, said pollution is a major problem. But the NTPC claimed that the pollution level is within the norm specified for mining in an email reply to the journalist. “If we are chased away from here, we have to go. There are 30-35 houses here. If we are displaced, we will be shifted to Dhenga village in Barkagaon. The company has built a resettlement colony there,” Bhuiyan said.

Photo by Deepanwita Gita Niyogi 

According to the NTPC, mining requires land acquisition. Compensation as well as resettlement and rehabilitation benefits are being extended as per the state government directives in accordance with the law. No displacement is being done before settlement benefits have been provided. Houses are not razed until and unless people have been shifted. Locals, however, have a different thing to say.

*This photo feature has been produced in collaboration with the Pulitzer Center for Crisis Reporting

Related:

Unmindful mining will bring permanent pandemic

NAPM demands that Centre immediately revoke the commercial auction of 41 coal blocks

Satyagraha with 12 hour fasting by Prafulla Samantara

The post Under the shadow of coal mining appeared first on SabrangIndia.

Pauri, one of the many hamlets in the Baiga Chak area of Dindori district in Madhya Pradesh, offers a lush green panoramic view to visitors, especially during monsoon. Today, much of its forest has survived, thanks to conservation measures undertaken at the village level. Way back in 2004, a forest protection committee (jangal adhdhyan mandal) was formed in the village with an aim to protect and conserve forests. The result is there for all to see: forests have lived on in this part of central India, thanks to local involvement on a vast scale. According to Balwant Rahangdale, an activist from the non-profit, National Institute of Women, Child and Youth Development at Dindori district, school children have played a big role in safeguarding forests in Pauri.

“At least 60 per cent of Baigas’ livelihood is dependent on forests, but the forest department used to control vast areas for timber extraction. The department usually sees forest as a commercial venture. But the Baigas view jungles as a source of income and food. That is why they agreed to safeguard their precious resource from destruction,” Rahangdale said.

At the onset, the condition of forests was discussed with the locals of Pauri. Many were of the opinion that forest fires should be prevented and young trees must be saved. The idea of forest protection committees started in 15 villages initially. Later, the concept gained momentum with the launch of padyatras conducted in 2007 and 2009 across all the 52 villages in Baiga Chak. “We prepared a route map. Even if we could not go to all the villages, we called the residents,” added Rahangdale.

Rahangdale informed that about 1.5 lakh acres of forests have been protected due to the presence of forest protection committees across Baiga Chak. In the initial stages, forests were studied minutely to know the exact condition. Then the participatory ruler approach was adopted. Meetings were held with gram sabhas. During such meetings, most people agreed that the condition of forests was in danger. Women and children were involved on a large-scale.

According to Pauri resident Ram Prasad Samardaiyya, by 2006 everyone in the village got involved in the enterprise. “We formed committees to prevent forest fires. This is a safety measure as we get firewood and food from forests free of cost. Earlier, the forest department used to cut trees indiscriminately. Now, they have stopped since 2011. But at times they create trouble. But now if they try to cut down trees, we surround them and seize their arms. We have done that many times,” he said. Samardaiyya recalled that forests were highly dense in this part before the forest department started felling trees for commercial purposes.

Rahangdale informed that Serajhar was the first village in Baiga Chak to experiment with the idea of a forest protection committee way back in 1998. Later, other villages got involved gradually. In Dhaba village, the movement started in 2003, a year before Pauri. “The participatory ruler approach was highly successful as we discussed the rights of villagers. Community participation is needed to secure livelihood and the rights of local communities. From morning till night, the Baigas are dependent on forests,” Rahangdale explained.
 

Involving women and children

Hariaro Bai of Pauri village said that when Baigas go to forests, they usually collect food like mushrooms and leafy greens. “Such foods will vanish if forests are destroyed,” she pointed out.

The best thing about the forest protection committees is the involvement of children in Pauri village. Children numbering about 300 took part in the forest conservation drive. Even now, they daily go to forests and take a look at it. They monitor all kinds of activities and also gather food. They generally go after 3pm in the afternoon. During monsoon, they collect putu mushroom and saal ki piri mushroom, two local varieties relished by the tribals. They also gather medicinal herbs and collect honey, Bai said.

In Pauri, the children formed three separate groups and started visiting forests regularly to identify trees after school hours. Apart from Pauri, children’s study groups were formed in 21 other villages.

Bai explained that the presence of putu mushrooms has increased since the drive to protect forests started. Water quantity in jhirias (local streams) has also increased. Earlier, local rivers used to go dry in summers, but now there is water in them throughout the year. Pauri has seven fresh water streams from which the Baigas drink water.

The movement

The movement gained force in 2003 in Serajhar village where residents lost a number of wild foods due to forest felling. At that time, locals formed committees and started saving forests. Later, other villages also adopted the idea. Almost all the 52 villages of Baiga Chak are now aware of forest conservation. Bouna village emulated the idea much later, only in 2015. The Bouna village samiti has 18 people, says resident Laxman. “The samiti keeps an eye on the forests and tries to prevent forest fires. Our forests yield precious things like kanda, a type of root, which we consume. There are 18 types of kanda found in forests.”

Dhaba village resident Sukkal Singh Rathuria recalled severe drinking water shortage in the month of March in the early 2000s. “At that time, I started educating people about the importance of forests. We started soil conservation work first. Then we realised, that only this will not suffice. After that, we formed groups. Everyone got involved in these committees. Women formed a separate group. Initially, children used to cut trees. But when they understood our mission, they stopped,” he said.

Rathuria recalled that the forest department marked a lot of trees for felling in 2003. “When the DFO came, we took him to the forest and showed them the markings. When he supported us, our mission derived strength.” He agreed that jhirias have been revived because of forest protection.

According to Ranhangdale, jhiria protection has work been carried out in Pauri and Bouna villages of Dindori district. “When we started forest protection in the villages in Baiga Chak area, we noticed that soil moisture increased and forest fire incidents reduced. At the same time, water level in these streams increased. The Baigas, 80 per cent of them, depend on these jhirias for drinking water, as hand pumps go dry in the peak of summer. Thus, the survival of jhirias is interlinked with forests,” he explained.

Rajeev Bhargav of NIWCYD, Bhopal branch, said, that the idea of forest protection committee is still continuing, which has managed to retain forests till today. “It is a village level conservation process. This kind of initiative at the community level is a good step towards forest conservation across India in the face of development.”

The post Baiga Chak’s forest survival due to decade-long local conservation measures appeared first on SabrangIndia.

The lockdown is being used creatively to not only reap minor forest produce but to also benefit marginalised small gatherers and farmers.

In the rural areas of Chhattisgarh, the collection of minor forest produce (MFP) like mahua, tamarind and tendu leaves is on amidst the lockdown.

Ananda Babu, additional managing director at the Chhattisgarh Minor Forest Produce Federation, said that with the contraints of the lock down, the state government has put more emphasis on MFP collection, especially that of tamarind. “Initially, there was a huge survey where women’s self-help groups (SHGs) were identified for MFP collection. We thought this is the proper time to play a greater role and help poor, marginalised gatherers.”

There are some 18 MFPs traded in the state. The state government wants to increase the processing rate of MFPs as well. About 139 primary processing centres have been identified so far.

According to Kaushalendra Kumar, additional principal chief conservator of forests (monitoring and evaluation), apart from collection, hand sanitisers made from mahua flowers are also being popularised at present. As this is the mahua season, the product was launched last week. As there is a high demand for sanitisers, we decided to make it from a minor forest produce popular in this region, Kumar explained.

Procurement in villages

As of now, all haat bazaars (rural markets) are closed, yet procurement is on in the villages, according to the state government’s guidelines. Babu said 51,000 quintals of tamarind has been procured till now worth Rs 15.80 crore. Apart from procurement, cold storages have been identified as tamarind has to be stored quickly after collection.

Sundeep Balaga, the divisional forest officer of Dantewada, said earlier gatherers used to come to the village markets to sell their produce. “But this time, we activated the SHGs so that they can buy at the village level, following a government directive. These groups were directed to buy the produce at the government’s fixed rates. For tamarind, the MSP is Rs 31 per kg and the market rate is almost at par this year,” Balaga added.

Though the SHGs were formed much before the lockdown started, they were not active. They were engaged in nutrition programmes and other activities. About 1,000 such groups have been formed in the district out of which 60 are working on collection of MFP. Gradually, they are getting activated.

According to Balaga, as these SHGs have been activated, villagers have benefitted without even stepping outside. “Each village has a SHG. We are helping the groups in bringing the collected produce to cold storages at an interval of two to three days. The tribal economy solely depends on MFPs.” Till now, 10,000 quintals of tamarind has been collected in Dantewada.

Manivasagan, the divisional forest officer of Keshkal division of Kondagaon district, said in rural haats, the rates are really low. Normally, tamarind is sold at as low as Rs 20 per kg in these markets whereas we are offering Rs 31 per kg.

“In every village, the SHG is active. With SHGs buying the produce, traders are at a disadvantage. Now, they have to offer the same rate and are even compelled to move inside the villages. So, these groups have been empowered,” Manivasagan added.

“In my division, till now almost 6,800 quintals of tamarind has been procured. We have private cold storages as the government storage facility is far away. Tamarind must be kept quickly or else it gets blackened,” the DFO of Keshkal added.

Babu informed that the federation trained some 450 people and finalised 850 places which have good potential for MFP collection. “We feel that women’s groups are sincere and honest. More than 60,000 women are involved at the village level, at the haat bazaar level and finally at the primary processing centre level.” He added even though we cannot assemble many people for collection due to social distancing norms, tamarind collection will pick up even more eventually. Cold storage movement hardly covers 20 km and is thus safe.

“Earlier, the response was not good. Before Covid-19 happened, Rs 35-37 per kg was the local rate for tamarind and our MSP stood at Rs 31 per kg. We initially got 2,000 quintals. People did not know much. Meanwhile, the lockdown happened, the haats closed, and we thought that this is the time to play a vital role,” Babu told Sabrang-India.

Stylo Mandavi, the divisional forest officer of Bastar division, said that the overall collection of tamarind is 8,090 quintals. Overall, the collection of MFP is 9,207 quintals. Some 19,700 women are involved in the Bastar division.

Mahua collection

Gathering of mahua flowers is an integral part of Bastar’s culture. Even though the mahua collection season has started, the trade does not have the desired volume. Most villagers keep mahua for consumption in homes and for preparing liquor, unlike tamarind, which is sold off quickly.

The mahua MSP initially stood at Rs 17. “But because of the success of tamarind, a few people felt that prices should be hiked for mahua too. Now, it is Rs 30 per kg for mahua,” Babu said.

Uttam Gupta, the divisional forest officer of Kondagaon, said 165 SHGs have been selected for collection at homes. They were formed as part of the National Rural Livelihoods Mission. When the lockdown started, we planned door-to-door collection. But the mahua trade is still low. Till now, 150 quintals have been collected so far.

Related:

1. Ground Report Assam: Covid-19 leads to mass starvation as water-starved farm lands run dry
2. Food prices surge, farm sector suffers as supply and transportation hit amid Covid-19
 

The post Lockdown benefits! SHGs involved in MFP collection: Chhattisgarh appeared first on SabrangIndia.

To tide over the Coronavirus crisis, some non-profits are doing their best to ensure that basic supplies like rice and pulses reach even the interior areas, where even during normal times, people remain cut off due to harsh terrain and long distances.

In the backward Gumla district of Jharkhand, non-profit Pradan is conducting sensitisation drives and awareness campaigns to help the poor. According to Pradan team coordinator in Gumla, Debanjan Ghatak, awareness drive is on in the entire district. “We have identified two major issues. One is keeping track on people living in the villages and another is identifying labourers, who are coming from outside as a result of reverse migration. We have also created isolation centres in the panchayats to contain the spread of Covid-19,” Ghatak said over phone.

In these difficult times, daily wage labourers and their families have been hit the most. For field workers belonging to different non-profits, restrictions placed on their movements and budget constraints to buy food and other essential items are also becoming an issue. However, a few donors have come forward like the Bank of America, Ghatak added.

“We are also accepting individual donations. A sahayog samiti Gumla has been created and till now Rs 1,65,000 has been collected. It is a good sign that people are positively responding. We are taking the help of volunteers in the respective villages to distribute ration kits to the poor. We are asking only two volunteers at a time, as movement is restricted. In this way, we have covered 216 people in the first phase. The kits are especially targeted at single women, widows and daily wage labourers. The kits will cover 750 households,” Ghatak added. The kits comprise 15 kg rice, 1 kg dal, mustard oil, salt, turmeric powder and soap.

According to another project executive of Pradan, Md Meraj Uddin, in Basia block of Gumla, banners related to dos and dont’s of Coronavirus were put up in anganwadi kendras and market places so that the maximum number of people could read them.

A group has also been formed comprising local journalists, mukhiyas (village heads), block administration officials and Pradan workers. “It is important to observe symptoms in the labourers who are coming back as a result of reverse migration. We are also tracking those, who do not own ration cards and ensuring that they also get 10kg of foodgrains at the rate of Rs1. Monitoring is also on to track whether all families holding ration cards have been covered. Under the Mukhyamantri Dal Bhat Yojana in Jharkhand, free of cost food is being given to nomads and migrant workers,” Meraj Uddin added.

Similar efforts are on in about 40 villages in Rewa district of Madhya Pradesh where the Vikas Samvad Samiti (VSS) is working relentlessly. According to Rakesh Malviya of VSS, the non-profit is focusing on need-based things.

“As wheat harvest is on, community awareness is vital now to save people from Covid-19. People have been advised in the villages to keep a close watch and maintain sanitation. Community kitchens are also open to feed the poor,” Malviya said.

In Madhya Pradesh, each panchayat has been given Rs 30,000 for maintaining sanitation and cleanliness. Rewa district collector and district magistrate Basant Kurre said over phone that food shortage will not arise in the villages. According to him, mid-day meal groups have been told to cook food in this crisis situation for the poor.

VSS activist Pushpendra Singh said that in Rewa sensitisation against Covid-19 was going on in the villages even before the lockdown. Now, youth groups are active in all the villages and they are monitoring the situation, Singh added. “People have been told to wear masks if possible, maintain distance and practise hygiene. Even though panchayats have been given Rs30,000 to fight Covid-19, it is vital to make people aware.”

Social worker Ramnaresh Yadav of Rewa said some of the activists visited interior villages on motorcycles for monitoring the situation. Yadav explained that in the forest villages, people are having food crisis. Though they have got ration till May, the problem is that they cannot go to the nearest chakkis (mills) to make atta (flour). Markets are also 15-20 km away and it has become impossible for them to buy food.

“We have raised these problems in front of the authorities concerned. Corona is a pandemic, but we feel that people may die of hunger due to the lockdown. Elderly people, widows and single women are facing problems. We have told the panchayat sachiv (secretary) to ensure that people get food. We have asked our youth groups to ensure food supply. We had no idea that it will spread so fast and people will face issues. We are trying to gather donation. Fear is that the lockdown may get stretched,” he added.

In Pohari block of Shivpuri district in Madhya Pradesh dominated by the extremely poor Sahariya tribals, Cry is supporting VSS to purchase and distribute masks and sanitisers in the villages. According to Arti Parasahar of VSS, masks will be distributed through anganwadi workers. We are waiting for the products and soaps to arrive, she said.

Ajay Singh Yadav, a field activist with VSS in Shivpuri, said as we cannot go to the villages, we are calling up our volunteers in different villages to apprise ourselves of the situation. “Migrant workers are the biggest problem. They are calling us frantically. Some are stuck in Jaipur, others in Patna and Agra.” 

The post Non-profits extend helping hand to poor people during Covid-19 lockdown appeared first on SabrangIndia.