Traditional Knowledge and Conservation

Author(s): C. Madegowda
Source: Economic and Political Weekly, Vol. 44, No. 21 (May 23 - 29, 2009), pp. 65-69
Published by: Economic and Political Weekly
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Traditional Knowledge and
district is 3M45- Out of 144 podus/colo-
nies, 62 are located within and on the

Conservation periphery of the brt wildlife sanctuary;

the total population of Soligas in these
settlements is 16,487. The Soligas have
lived here for centuries and have had a
MADEGOWDA C
continuous and intimate interaction with
the forest, deriving most of their basic
The is estimated
Soligarequirements tribe
such as food, fodder, fuel,
munities in India live in or in close
fruit and fiber from the forest. They livedTe
Rangaswamy
proximity to forests. The forests that
in isolated hamlets or podus and engaged
Chamarajanagar
in shifting cultivation and collection of
remain in India today are mostly in tribal
Karnataka has m
areas. According to the 2001 Census, the
non-timber forest products (ntfps) for
continuous and
their livelihood until
tribal population in the country was 84.3 the brt area was
declared a wildlife
million accounting for 8.2% of the total
interaction with sanctuary and they
population. The tribes have traditionally
became sedentary.
deriving most o
lived in about 15% of the geographical This paper seeks (1) To understand the
requirements fro
traditional knowledge of the Soligas
area of the country, mainly in forests, hills on
and undulating inaccessible
Soligas usedterrain in to
ecology, forest conservation and resource
plateau
cultivation areas which are rich in management.
natural (2) To understand
and their
resources. As per the Forest Survey traditional
of system of agriculture and land
non-timber for
use. (3) To understand their traditional
India report (2003), about 60% of the
was harvested
forest institutions and their functions.
cover of the country and 63% of the i
and sustainable
dense forests lie in 187 tribal districts. Detailed data were collected from the

brt The Biligiri Rangaswamy Temple (brt)

area older
was members of the Soliga tribal com-
de
wildlife sanctuary derives the namemunity. Their daily life and activities
sanctuary. This
were observed and information was
Biligiri ("white hill" in Kannada) from
indigenous trad
collected through interviews.
the white rocky cliff on which the temple Informa-
of of
the Vishnu (locally known as
Soliga Ranga-tion was collected on Soliga clans and
tr
swamy)
forest is situated. It is also
conserva forest
believed conservation; the use of fire for
conservation and regeneration; on Soliga
that the hill range gets its name from the
management
mist and clouds that cover these hills sy
festivals and conservation; methods of
describes
for a greater part of the year. The loca- tribal
shifting cultivation and use of indigenous
seeds;
tion of the brt sanctuary is unique. The
practices of traditional rituals associated
har with
Western Ghats project in a north-easterly rain and thunder and traditional knowl-
conservation an
direction between 11' and i2'N and edge of flora and fauna; and, harvesting
developing
of ntfps. a co
meet the splintered hills of the Eastern
that incorporat
Ghats at 78'E. This unique extension of
forestGhats managem
the Western Soliga Clan and Conservation
constitutes a bridge
between the Eastern and Western Ghats Kinship structures of the Soligas in brt
and the brt sanctuary (n'4o'-i2'o9'N
are built around five kulas (exogamous
I would like thank to
and 77'05-77'15'E) is located almost
clans). They are: Teneyaru Kula, Halaru
Veeregowda, Basavar
in the middle
colony, of this bridge. Thus the Kula, Belliru Kula,Madeg
Kadana Suriru Kula and
biota of brt sanctuary can be expected Selikiru
Nanjegowda, Kula. Members of the five kulas
Purani P
elders toand the Western are invited for rituals leader
be predominantly of tribal and ceremonial
information for this p
Ghats in nature with a significant propor- occasions, like birth, death, festivals and
thank R Siddappa Sett
tion of elements of the Eastern Ghats as marriage. Over the course of time a sixth
Gladwin Joseph, Sam
and well. The brt wildlife sanctuary area is clan called Baleyaru
Livelihood ProjectKula has been includ-
Field spread over 540 sq km and it is well ed staff.
Station in the kula structure. An
Vivekananda
known for its rich biodiversity of flora Girijana
There is a ranking or hierarchical order
BR Hills
and fauna. and Karnatak
in the clan structure, and the status of the
The total population (2001) of the C
Madegowda clan entitles (camde
it to hold office in the tradi-
Ashoka Trust for Res
tribal groups of Soliga, Jenu Kuruba tional nyaya panchayathi (tribal council)
Environment, Banga
and Kadu Kuruba in Chamarajanagar which takes collective decisions and
Economic & Political weekly E32I may 23, 2009 vol xliv no 21 65

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NOTES ===

settles community disputes aslike

andlantana
when and in regeneration of local roasted over a fire. In the evening they
they arise (Table i). indigenous species. They also believe that walk on the ceremonial fire. They then
it helps the dormancy of seeds, controls distribute the rotti with rice and pumpkin
Tablei-.Soliga Clans, Floral Symbol and Traditional
pests and diseases and ensures regenera- and vegetable curry. During the festival
Office

Clan
tion and availability of food for local the Thammadi or priest is possessed by the
1 Selikiru Kula SannaMalige Yajamana wildlife. According to Soliga elders, the god and the people pray and ask the god
control
2 TeneyaruKula Boddaganna Malige Manegara of fire has led to a change in to keep Soligas in good health, to provide
forest structure and wildlife habitat good rains that year, to keep the forest in a
3 SuriruKula SuthuMalige

4 HalaruKula Halu Malige

because of the increase in invasive
good condition and to provide a good
5 BelliruKula Bili Malige agricultural harvest.
species, which has serious implications
6 Baleyaru Kula - for forest conservation. In the night the Soligas perform the tra-
ditional dance called gorukana and the
Soligas say that fire helps the manage-
The knowledge women
ment of the forest and that fire has always
of sing songs
the called aduke. In
Solthe
been used
practices of as a management tool. gorukana
conservation They songs, initially they sing about a
clan mention that system
(kula) the in
small ground fires are set gods ofand
Mahadeswara swamy (Holaga,
thei
of the the months of January and February
landscape. Kagga,
and and gorukana
Each about the different
k
six important gods
this only burns the grass, dry leaves andof Dodda Sampige, Chikka
places of Sampige,
w
(god); Maramma Basappa, Kethappa,
does not kill seedlings or lead to canopy (goddes Jadeswamy, Kumbes-
(stone fires. This was the practice when thewara,
temple); Mahadeswara, Biligiri Ranga-
Veeru
com- or
jala (waterfall); swamy, Bedaraiaru,
munity was undertaking shifting cultiva- and, Karaiah, Doddasa
tion. After
ground). All the br Hills were declaredraiaru
these the and other
aregods). The gorukana
wit
ary brt wildlifeof
(yelk) sanctuary, the
the government
songs are rich in details about the
kula, differ-
each
stopped shiftinggeographical
designated ent flowers, waterfalls and tree species ar
cultivation. At present in
clan member wants
the Soligas practise settled the forest and animals,
agriculture to birds, firewood,
ente
performon forest
a land. Small ground fires
ritual alsothere,
butterflies, insects, girls and the ragi
he they
missionhelped in regeneration of forest
from thegrow
tree on their agricultural
respect lands. The
bers, pay them
species and controlled dances go
the spread of hemi- Rson all night from
5.258 pm till 6 in a
leaves to
parasites them.
(uppilu) the morning,Soligas
on gooseberry trees. and all the elders and chil-
worship gods
They also helped grass to grow whichdren(Devaru)
pro-do the gorukana dance. In aduke, the
vided food for herbivores.
Jadeswamy, women
Recently,
Kethappa brt sit in a group in front of and
the god
They has been invaded
also by lantana camara
worship with
andone man called Guru. He starts the (M
trees
paca locally called
this weed has spread to songs first about
most forest areas. the gods: Biligiri Ranga-
Sampig
lia As a result, animals do locally
bellerica swamy, Karaiah, Jadeswamy
not have enough called and other
mals grazing areas and they
(bears are therefore
(Karadi gods; he then goesdevaru
on to sing about the
(Ane devaru)). flowers,
changing their food habits and shifting to trees, waterfalls, animals; and
Soligas believe in the existence of other forest areas. about other gods, birds, insects, butterflies
supernatural beings as protectors and and different animals.
Soligas celebrate important traditional
benefactors of humans. They believe in festivals like Rotti habba and Hosa Ragi
All songs reflect indigenous knowledge
the spirits of the dead and practise ances- ofand
habba, Hindu festivals of Mari habba forest flora and fauna. The songs des-
tor worship. The spirits are Muneswara, cribe species and enable the transfer of
Gowri habba, Sankranthi habba, Yugadi
ghosts of dead sages living in mountains, habba and other agricultural rituals. indigenous
Rotti knowledge from one genera-
and Veeru, dead spirits, sometime capable habba is celebrated once a year. Eachtion
kula
to the next among the tribals, and this
of causing harm to human beings. Be- has its god and before celebrating thehelps
fes- to conserve and keep alive the
cause they believe in and fear the tival the elders discuss amongst them-
knowledge of the community. They believe
Muneswara and Veeru, the Soligas rarely thatAthe gods will be happy when they
selves and collect food items and money.
move in areas that they regard as abodes dance and sing, and that there will be
procession is taken to the Soliga settle-
of these spirits. good
ment where they gather and stay in therains and good harvests. This is also
Forest fires benefit and also harm the wished for the animals of the forest and
podus; at night the pooja and gorukana
forest depending on where they occur and dance are performed by them. Thisfor plant species. After the new crop is
hap-
the intensity and timing of the fire. Soligas pens in all the nearby podus. Afterharvested
this, the Hosa Ragi Habba festival is
celebrated
have used controlled ground fires for long, they fix the day in the week when the from February to May each
especially when they practised shifting festival will take place. On the day ofyear
thein honour oiHadagu or Mane devaru
(goddess).
cultivation, for ntfp harvesting and as a festival they put the fire koda in front of Balls of ragi flour and curry
are is
general forest management treatment. the temple and in the night bread (rotti) prepared and offered to the goddess.
made of ragi flour and pressedThe
Soligas believe that controlled ground fire into food is then distributed among the
is good for the control of invasive species members
butea monosperma (muttagad) leaves and of the community.

66 may 23, 2009 vol xliv no 21 HBO Economic & Political weekly

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 Shifting traditional bananas, chillies, papaya,
shifting cultivation suitably so that these
options will be widely accepted by the
Shifting guava, jack, acid lemon, and lemon. They c
tally
people in mountain areas (Barik 2002). used
mor the kalakotu (hoe) for agricultural
nent activities. Women used to take a more
Various indigenous peoples have farm
been
cal condit
successfully practising agriculture in the
active part in agricultural operations than
cultivation
tropical rain forests in the world for thou-
men. The Soligas cultivated the land until
managem
sands of years and these forests had sur-
the fertility declined and would then shift
research
vived almost in their entirety until wellto another place.
into this century. The agricultural practi- When the Soligas were involved in
improvem
system,
ces of one of these indigenous groups of
shifting cultivation they also helped in m
forest farmers - the Tawahka in Honduras
been cons
forest conservation. As they moved, some
even ofanti
- illustrates that agriculture can be sus- the crops mentioned (like bananas,
tainable without inflicting
that irreparable
shifti tubers, mustard, amaranths, ragi and ragi
compared
damage on the forest. A comparison with
grass, papaya, tapioca, sebuy bottle gourd,
natural forests rather than with other cucumbers, pumpkin, climber beans,
the practices of the neighbouring immi-
farming systems. grants shows that it is not agriculture per
lemon and jack fruit) were left in the land.
se but rather a lack of knowledge andThe
Shifting cultivation (or jhum) is a form a remaining banana plants were eaten
variety of other external factors that can
of agriculture widespread in tropical moist by wild boar, and the ragi grass, pumpkin,
forests (therefore the term "slash and burn" cucumber and field beans (avare) provid-
lead to permanent conversion of forest to
other land uses (House 1997).
agriculture). Crops are grown for one or ed food for deer, wild boar, barking deer,
ants, parrots and doves (sorehakki).
two years until the soil is depleted ofMany indigenous groups throughout
nutrients. Then the area is abandoned andthe tropics practise a mosaic of land use
Papaya, tapioca, sebu, and different tubers
patterns in which conservation and sus-
a new patch is occupied. The same patch provide the food for the bison, deer, wild
boar and sambhar. Mustard, amaranths,
of forest maybe re-cultivated years later.tainability ensure resources for future.
The Dayak historically - and even atguava, and papaya fruits were eaten by
In north-eastern India, where shifting
different birds. Thus shifting cultivation
present - practice shifting cultivation and
cultivation is a common practice, a typical
fallow period lasts about 10 years. Some provided food for animals for one or two
hill rice farming with long fallow periods,
intensive agro -forestry and naturalyears and conservation benefited through
ecologists have suggested that jhum may
increase biodiversity because it creates traditional agricultural practice. Even
resources extraction. Shifting cultivation
new habitats, while others see it as ais a complex system dedicated to non- when the crops were being cultivated the
largely destructive practice (Raman,permanent shifting field use that is associ-
wild animals, insects, ants and birds came
ated with fire for clearing land in Indone-
Rawat and Johnsingh 1998). In Arunachal and fed on the different crops.
sia (Crevello 2004).
Pradesh, due to limited arable land and in- Soligas dug pits or wells for drinking
water wherever they practised shifting
creasing population growth, farming willWhen the Soligas practised shifting cul-
agriculture, which became a source of
tivation (also know as podu cultivation),
continue on the ecologically fragile and
they stayed three or more years in the
marginal mountain lands, including those water for animals after they moved away.
Wherever the Soligas lived they usually
same place. The land for cultivation was
situated on more than 300 slopes. Consid-
selected by the elders; after the land had
ering the adverse impacts of the shifting dug two to five pits or wells for drinking
cultivation such as loss of precious top been identified, the weeds and bushes water for daily use. The indigenous knowl-
soil, nutrients and forest biodiversity, edge associated with water management
were cleared. The trees were left standing
in agricultural land in the forest. After
déstabilisation of slopes and its low pro- and use too contributed to conservation

this, the area was subjected to a fire in

ductivity, sustainable farming alternatives by providing waterholes for wildlife.
need to be developed and implemented. January-February
If Podus were scattered all over the forest
and the ash of burnt
plants added nutrients to the soil. After
shifting cultivation is allowed to continue during the days of shifting cultivation and
the onset of the monsoon, the Soligas
in its present form, land degradation and poachers kept away from these areas
because they feared that they would be
sowed maize, field beans, togari, pump-
the impoverished living conditions of
kin, cucumber and various climber beans
resource-poor upland farmers are bound reported to the officials of the forest
which were trailed on all the trees availa-
to worsen with time. However, as yet we department. This helped in information
ble in the cultivated land. After the maize, flows and kept a check on poaching.
have no viable alternative to the practice
avare and togari grew to 1 to 2 V2 feet, the
of shifting cultivation which has been suc- When the areas of shifting cultivation
cessfully tested and widely accepted by Soligas would start to sow finger millet were abandoned there was a good growth
(ragi), foxtail millet (navanë), amaranths of grass and other plants so there was
the people. Therefore, it is urgent to seek
(hedda) and mustard (sasavi). Before
new options for farming on hill slopes that plenty of food for wild animals and the
can enhance crop yield, stabilise the
sowing, rituals would be performed to the spread of invasive weeds were checked.
goddess of the earth (Bhumi Tayi). At the Today, due to the spread of lantana, ani-
slopes, conserve the soil at an acceptable
beginning of the monsoon they planted mals are raiding agricultural lands outside
level and modify the existing practice of

Economic & Political weekly 13903 may 23, 2009 vol xliv no 21 67

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the sanctuary. Due to this animals are has been passed on from one generation harmony with nature. There is a very
killed by electrocution, especially in the to the next. The Soligas can identify ani- strong symbiotic relationship between the
plains surrounding the wildlife sanctuary. mals through sound, smell, and their pug Soliga tribes and the forest; they have
The Soligas had their own ritual of rain- marks. They can pick up scents that are strong cultural, social, political and eco-
making if the monsoon did not set in on carried by the wind and have keen eye- nomic ties to the forest and have practised
time. They would collect a fresh honey- sight. They can also pick up danger signals conservation since times immemorial.
comb and squeeze it on the idols of from bird sounds and alarm calls. Soligas have a rich heritage of traditional
Karaiah, Basappa, Huliyerappa and other Whatever research is conducted on flora knowledge, which has been used for
gods. It was believed that it would rain and fauna is built on the indigenous centuries. This traditional knowledge is
within a few days after the ceremony. knowledge of the Soligas. This includes closely interlinked with the forest. Soligas
After it began to rain the Soligas would go specific research concerning animal habi- are brought up and die in the relationship
to their temple and wash and clean the tat, food habits, living areas, reproduction with their forest; all aspects of tribal life
idols after the priest (Thammadi) and times and so on. The tribals provide this from birth, marriage, traditional rituals,
other locals performed the pooja. indigenous knowledge to researchers, and traditional festivals, and tribal songs are
based on this researchers develop their linked to the forest. The Soligas are very
Traditional Ecological scientific studies. Researchers depend on knowledgeable about the use of natural
Knowledge of Flora and Fauna local tribal assistants and guides for their resources and associated' skills, about for-
Tribes have been living in forests, their an- research work and the outcome of the est types, animals, medicinal plants and
cestral land and their habitat for generations research helps in forest management. Those health. Various researchers have docu-
and there exists a spatial relationship be- who conduct research on flora are depend- mented this relationship. Somasundaram
tween the tribes and biological resources. ent on indigenous knowledge to under- (1998: 17) notes:
They are integral to the very survival and stand the habitat of each plant, availability, The Soligas appear to be actually aware of
sustainability of the forest ecosystems in- flowering and fruiting. Tribals provide their environment; their concern for the en-

these inputs to researchers and this bene- vironment appears to be a product of their
cluding wildlife, and this is built on a symbi-
necessity and intuition. Years of close asso-
otic relationship of the tribal with the forest. fits forest management and conservation.
ciation with nature might have made them
Many countries have attempted to force Tribals employed in the forest depart- realise her secrets and inner life. Their life-
indigenous groups to abandon traditional ment provide information on forest habi- line being forest, by sheer necessity too, pres-
livelihoods in order to "save the forests" tat, animals and plants habitat, water ervation of forest has been ingrained in their
and tried to assimilate them into "modern culture.
sources for animals. They know each and
society" in the name of development. every aspect of the forest and this helps Similarly, Sudarshan (1998: 17) points out:
Many development and conservation the other forest department staff to make Soligas have a holistic outlook on life; their
related projects have failed due to the lack of management decisions for conservation. indigenous knowledge is also holistic in
involvement of local communities and the Indigenous knowledge of animals is also nature. Till recently . Mother Nature was
the single largest factor influencing their
lack of knowledge about and insensitivity very useful during animal census because
culture and the tranquility of their life was
to local tribal people and ecosystems. they know the animal habitat, water undisturbed by modernisation. They have
The Soligas have a holistic outlook on sources, pathways, specific forest dwelling their own self-sufficient economy closely
life and their indigenous knowledge is places, pug marks and other evidence. characterised by the simplicity of their life

also holistic in nature. The Soligas have The Soligas have an intimate traditional styles and minimal requirements. All their
needs were met by the abundance of virgin
configured and classified the forest into knowledge of forests and forest conserva-
forests. Their lifestyle was so harmoniously
kanu kadu (evergreen), male kadu (decid- tion; their knowledge and association integrated with the ecological cycle of the
uous), bole (grasslands) and nadu kadu with the forest spans shifting cultivation, forests that the sub-ecosphere of their settle-
(scrub). This classification is based on the traditional festivals, worship of gods and ments never harmed or checked the growth

nature of the vegetation. The Soligas know goddesses, sacred sites like veeru or muni, of the larger ecosphere of the Forest.

the names of all plants in the local lan- habbi or jala and kallu gudi, kula (clan)
guage and they can identify all the plant systems, fire management, rain making Harvesting Non-Timber
species and their habitat names. rituals and wind and rain control methods, Forest Products
Soligas worship animal gods like ele- worshiping animals gods and trees, sacred The tribals in India live in a variety of eco-
phant (ane devaru), bear (karadi devaru), sites and sacred forests. Today, Soligas logical, socio-economic and techno-
tiger (huliyirappa devaru, considered to provide their traditional knowledge and cultural settings. Each tribe presents a
be the mount of Lord Mahadeswara), wild interpretation skills to help researchers, unique situation in terms of resources
boar Qxandi devaru) and bison (kadamme forest department staff and tourists. The endowment, resource use patterns, tech-
devaru). All the animals Soligas tradition- Soligas are involved in forest conservation nological levels and levels of living. Thus
ally worship belong to the different clans through their indigenous knowledge of re- at one end of the scale, there are oceanic
(kula). The Soligas know animal habitats, sources and ritual practices. Forest con- tribes who are in the primitive stage of
food habits, reproduction season and servation is part of their life and liveli- food gathering, hunting and fishing and
other details. This indigenous knowledge hoods and their entire way of life is in on the other there are tribals who are

60 may 23, 2009 vol xliv no 21 E5E9 Economic & Political weekly

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 -

sti
goo
so that they will also follow the same har-
colonies. Two to three men climb the tree
prim vesting techniques or methods which help
or rock with the sute, an axe, and a canopy in the regeneration of plants and animals.
majo
The
or cover made with local fibers, along with
a vessel or container for the honeycombs. Conclusions
of t
The bees fly out from their colonies be- The Soligas have a rich and deep tradi-
trib
cause of the smoke, and the men use a tional and indigenous knowledge of eco-
fore
wooden knife to harvest the honeycombs. logy which is passed on from one genera-
styl
The honeycombs are then brought down, tion to the next.
life
and the honey is separated from the comb,
depe The Soligas share their knowledge
which is left along with its pollen as food about different aspects of forest conser-
and
for animals, birds and insects.
Soli vation and resource management with
During the time of honey collection, the researchers, tourists, and the forest depart-
agri
harvesters sing the songs about the bees, ment. Modern conservationists, research-
the
how the bees collect pollen from different ers, and the forest department should
(mo
flowers; they also narrate the items used involve the local tribal communities and,
mag
for the collection, how far they go and also in consultation with them, utilise their
(Phy
sing about how carefully the honey is col- ecological traditional indigenous knowl-
ofis
lected (Anna ne kembare bareyali jenade, edge and resource management methods
aral
Nodi kuyolu jenana, Kuguru habbina kudi- and techniques for conserving the forest
arin
malu annane arumolad anigaddi, muru mo- and resource management.
arab
lada muddu sute). The honey is harvested
ma
ica),
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subsequent years. Only big plants are har-
dur Research in Ecology and the Environment and
vested, not the small plants. The same Vivekanda Girijana Kalayana Rendra, BR Hills).
hon
practice is followed when the Soliga col-
do s
lect tubers (neve, nure and belare) for con-
form
Subscription Numbers
sumption. This traditional indigenous
the
knowledge is transmitted from one gener-
they Subscribers are requested to note their
ation to the next generation, by taking Subscription Numbers mentioned on
lect
children to the forest when older members the wrappers and quote these numbers
stic
when corresponding with the circulation
or parents go for collection and showing
they department.
them the harvesting methods practically,
tree

Economic & Political weekly 13259 may 23, 2009 vol xliv no 21 ^9

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