Communion with the forest

In Southern Karnataka, indigenous communities such as the Jenu Kurubas, Solegas, Kasavas and Kadu Kurubas have nurtured an eco-centric relationship with the forest that continues to this day. There are also several unique cultural conservation practices that could offer valuable insight in the effort to conserve these fragile forested lands, which are part of the Nilgiri Biosphere reserve.

. These practices range from relatively simple acts of conservation, like restrictions on the cutting of young trees to more complex interlinkages, like selectively collecting minor forest produce so animals have an equal opportunity to feed on these plants and protecting the ‘Queen Bee’ while collecting honey, to safeguard the bee colony.

. Nanjundiah, who works with indigenous communities in Heggadevanakote, says that communities also place a total moratorium on the killing of pregnant and young animals; while foraging for roots or tubers, small pieces are placed back, so the root can regenerate.

. Another feature of most honey hunting adivasi communities is the worship of the particular tree or rock before collection of honey with the prayer that they be kept safe while effecting the difficult routine of honey hunting.

. Indigenous communities of Southern Karnataka also have a unique association with fire and know how to burn the small grass in order to avoid a larger flareup during the dry season.

. Most cultural events, such as the Kolata (group dance), special games (Kumbala Kayi, Sorekayi ata) have been associated with protecting forests and more importantly respecting nature.

. Sunil, a Solega from the protected landscape of BR Hills, mentions that the cultural events hold significance today as well with the Hosaragi habba (offering of 12 ragi rotis to local devasthanas) being held once a year in each settlement.

. The annual puja is held to propitiate the forest gods so that the coming year is bountiful and safe. Sunil mentions that their village worships the forest gods with the chant “Kappada appa, yenu aagde irali”.

. While Solegas settlements often worship local deities, the community also comes together to worship at the base of their holy trees, the dodda sampige and chikka sampige.

. In addition to the socio-cultural affinity to the forest, the Kasabas, Jenu Kurubas, Kadu Kurubas and others share a common traditional protocol when it comes to animal interactions.

. They usually sense a tiger’s presence by its smell but in the unfortunate instance of stumbling onto the big cat without warning, they try not to look the tiger in the eye under any circumstance.

. When it comes to an elephant, most warnings come through the strong smell. If the encounter is sideen, their first reaction is to scan the area for more elephants before making their first move, to avoid crashing in another pachyderm before escaping the first one.

. Members of the local communities fear the bear even more than the elephant, as it is near impossible to sense a bear’s presence by its smell. In case of sudden encounters, they try and climb a smallish tree. Usually, the community members light a fire as bears usually avoid fire and smoke.

. Many of these practices are taught to young children, inculcating in them a sense of deep appreciation for the forest. Yet, these deep connections are now getting frayed, as community members are displaced from their traditional homes.

. However, changing land use and increasing marginalisation of the communities has placed immense stress on this age-old symbiotic relationship.

. The community elders fear that while the younger generation might be aware of the age-old traditions because they stay close to the forests, might not continue practicing these rituals.

. Efforts to integrate the community members in forest department's conservation efforts and implementing the Forest Rights Act could go a long way in providing these communities a chance to continue being closely associated with their ancestral lands.

. Kadu Kuruba/Betta Kurubas

. The Kadu Kuruba mainly lives in the Mysore and Chamarajanagar districts within the larger Nilgiri Biosphere Reserve (NBR) and are often interchangeably known as Betta Kurubas, who live in northern parts of Gudalur Taluk of Nilgiri district, bordering the Bandipur Tiger Reserve.

. It is difficult to distinguish between the two communities.

. A large population of Kadu Kurubas used to live by the banks of the Kabini and the Nugu rivers before most of their ancestral lands were submerged by various dams after independence.

. Once renowned basket makers, members of the community were extensively employed by the forest department for various works, including the trapping of wild elephants.

. At present, they depend on different means of wage work, forest collection and mixed agriculture. Many of them have found employment with the forest department as watchers and elephant mahouts. Though access into various protected areas have reduced over the years, they are known to go into the forest for bona fide use to collect shikakai (Acacia concinna), kodampuli (Garcinia gummigutta) and some medicinal plants, besides small quantities of honey.

. Jenu Kurumbas

. The Jenu Kurumbas/Kurubas live in the northern part of the reserve, and are named due to their skill in honey collection (Jenu means honey bee). These communities numbering some 36,000 members, are concentrated in the Heggadadevanakote, Gundulpete, Hunsuru and Periyapatna taluks of Mysore and Chamrajanagara district and Madikeri, Virajpet and Somawarpet taluks of Kodagu district in the Karnataka.

. Once known as the masters of the forest way of life, the community has since taken to practicing agriculture in cultivable land given by the government.

. Other members of the community depend on wage labour in the coffee estates of Coorg or still collect forest produce for local consumption.

. Sholegas/ Solegas

. Traditionally, hunter-gatherers, Solegas are mainly located in the Karnataka part of the NBR, bordering Bandipur and Biligirirangana Betta. Small numbers of the community also live in Theppakadu (within Mudumalai Sanctuary) of the Nilgiris district of Tamil Nadu.

. Closely related to the Uralis with significant similarities to Irulas, the Solegas in the northern part of the Nilgiris speak an independent adivasi speech relatively like the Kannada language.

. The community mainly lives in isolated hill slopes in small, dispersed settlements called ‘Podus’. This landscape is covered with forests, which is their largest resource base for livelihood in the form of honey, gooseberry, eecham and lichen collection. Traditionally, they also practiced shifting cultivation, growing ragi (Eleusinecoracana). Now, the community is settled in villages, undertaking seasonal agriculture and is slowly joining the mainstream, supported by several government and NGO initiatives.

. (The author is an Assistant Professor at Azim Premji University)

Communion with the forest

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