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22 14/06/2019 NEWS LITERATURE POLITICS FASHION ART & CULTURE KIDS RELIGION FILMS www.samajweekly.com “It is the first time in our lifetime that we have come to Gujarat, walking 280 kms from our village with our livestock”, says Virambhai from Khengarpur village in the Lakhpat Tehsil of Kutch district in Gujarat. He has migrated to Maliya block in Morbi District of the state of Gujarat. (For pastoralists of Kutch, their native place is Kutch, and down Kutch begins Gujarat. We went to meet a group of pastoralists, as its their way of live, this group engages in mobility of herds, people, and their habitat. The need to understand their lived experiences as pastoralists, and the challenges that their changing context poses on them inspired my meeting with them. We travelled to Maliya, going 5 kms into the major highway, to a place where he had put-up with his family and livestock for one week. It was the fourth day for them on that field, they planned to stay for another six days, before they will move again. There is no pacca (tarred) road to make easy our movement in the field. The field had no vegetation at the moment, it was the picture of a land that had recently given up its yields; a perfect site to camp! Recovering from a season of harvest, the farm lands lay plain and seedless, waiting to be prepped for a new season. As we approach further into the field, we could see three khats (Cots) positioned in the field forming a triangle. These Khats carry the possessions of three families who are migrating together with their livestock. With the scorching sun glaring down at us, we encountered some pastoralist men and women awaiting our arrival. A few others joined us later. We asked them about their route, and they shared that they are all migrating albeit differently. At the moment, they planned on settling in 5-7 nearby villages in search of pasture; the nearby villages are located within a radius of 4-5 kms from where we met them. I learned that they had deputed their family members to graze their livestock to enable them to meet with us at noon; afternoon is a good time for them as they are mostly busy with their livestock in the evening, after grazing. Beside the spot where we gathered, a big long net with a few ropes lay scattered in between the triangle shaped khats. No big livestock are seen, only young goats and sheep. They shared with us that their older livestock are out for grazing, thus only the young ones are left behind, that are cared for by the women. There are clearly defined gender roles in place here, men take the livestock for grazing, and women cook the meals for the family and perform other domestic duties such as doing laundry at nearby water source, fetching water, vegetables and other stuff from the nearby villages. Also, women perform significant role of taking care of the children; ailing and young livestock. It was evening, and we witnessed the arrival of the livestock that had been out for grazing. The first ones to arrive were the three camels, they are welcomed with moaning and sobs from their young ones expecting their mothers. In a short time, the sheep and goats followed the camels. Being on a huge plain field, they were visible from afar off. Upon the safe arrival of all the livestock, we learnt Pastoralism: a minimalist and environmentally friendly way of living the usefulness of the big long net and ropes we had seen earlier; they are for safety, the women and men had tied the net on four distant sides to surround the young ones. The yearning from the mothers and their young as they seek out one another is very emotive. The knowledge, affection and closeness of pastoral families is visible when they grab each offspring and take it to its mother. This scenario cannot be captured in words, it is indeed so moving to witness the joy of the reunion, the mothers and their young are so happy to get together as the mothers feed their offspring, licking them affectionately. Nothing explains pastoralism better – a community without address, co-existing with livestock and nature, no greed of possession/ownership of land or any other natural resources. Pastoral community – the community knows no boundaries, they travel across villages, blocks, districts, states and even nations. They present classic model for practicing boundary-less globe. They co-exist with nature, forest habitat including wild animals, with the forest dwellers, city dwellers, village dwellers, etc. The pastorals form a population of around 8-10% in Gujarat, they are mostly located in Kutch, North Gujarat and Saurashtra regions and move from these dry, arid and semiarid regions to most green lands within Gujarat and outside Gujarat towards Chhattisgarh, Madhya Pradesh and Maharashtra. These pastoralists manage the lands and grasses that is otherwise considered wasteland and convert high energy food out of THIS WASTELAND. For pastoralists, no land is a wasteland, they produce food and other products using the lands, which otherwise will not be put to any productive use. The huge rangelands becomes rejuvenated lands with the manure that is produced while pastoralists move across them, they nourish the land, making the fields fertile for the next planting season. The grazing animals convert vegetation that cannot be eaten directly by humans into high-value foods: milk, meat and various dairy products. Jaisan Kaka, from Kutch best narrates the value they give when he asked: ‘have you seen any machine where you put grasses and it gives you milk?’. Pastoralists grazing non-arable rangelands do not compete with humans for food (ILRI, 2019). Pastoralists’ livestock are seldom or never fed with grains that could be used as food for humans. One thing that was moved me and compelled me to reflect on our capitalist and consumerist way of living, is the optimum resources they require for their living. All the mobile families that I met (which include on an average 5-6 members – husband, wife and children), are on the move, with their possessions hurdled to the back of one camel. I am made to understand that the possession carried by this camel is enough to last them for eight months and equips them to manage through all three seasons – summer, monsoon and winter. Some of the pictures we took are self revealing. As seen, the household items, generally include 2 khats, one tawa, 2-3 utensils to cook food, 6-7 rakabi (saucer plates), 2-3 dishes to eat, some spices in paper/bag, some cans for fetching and storing water, nets for safety of the livestock and a few clothes. The pastoralist way of living is a lot different from the mainstream society that stand on the history of settled agricultural habitants. Like tribals, the pastoralists choose a separate route of life cycle that clearly does not resemble that of the mainstream society. Jehabhai, one of the pastoralist amongst the group says ‘we are entirely dependent on our livestock and likewise, they are dependent on us.’ He added, ‘Aa kadyug na zamana ma, potana chokrao pan samne nathi joyta, zyare gheta bakra ne nam the bolaviye chiye tyare dodi ne avi jaye che.’ (In this time of kalyug, it is possible that our own child doesn’t turn up when we call, but the goat will certainly come. (As per Hinduism, Kalyug is the last of four stages that the world goes through. It is the darkest times, when goodness and virtue has all but disappeared from the world.) This is the kind of bond between pastoralists and their livestock. Even the agro-pastoralists, who have settled into agriculture, give more importance to the livestock over the crops, unlike the crop cultivating farmer, for whom the crop is the priority. The pastoralists shared that they have 13 rangelands in Kutch, which was open for them from ‘the Kingdom era’. With minimum revenue, they were allowed to graze the livestock for the entire year in the Rangeland. Rather than controlling or exploiting the land, they instead use and manage the land collectively and unanimously. But over the years, these lands are being acquired or encroached, The rangelands in Gujarat are either acquired by the solar parks, national highways, national parks, industries, etc. These are the lands, which are categorized as ‘wasteland’ in the government records but pastoral’s livelihoods is dependent on them. The livestock graze on these lands and they encompass the migratory corridors for pastorals. Thus, losing out the rangelands has pushed pastorals on margins and left them vulnerable. Speaking with the group of women who joined us at the meeting is empowering, they are fearless! While men go for grazing and searching for the next destination, the women are the ones negotiating with the nearby villagers for water, fuel, other daily requirements, selling the milk and other dairy products. They have full control over the finances and access to market. Pastoralism is a holistic livelihood for the entire family, primarily through selling animals and milk products. Before dusk creeped in, the pastoralists from nearby villages waved goodbye to me. In spending time with them, we have enjoyed the privilege of witnessing the arrival of the livestock and the rare sight of the relationship of pastoralists with their livestock. Now it is the time for us to depart. We returned with a feeling of contentment, hope and reassurance that there is an entire community that has taken the task of conserving the environment, and are producing food for the society with an impressively minimalistic approach. I am beginning to see them as the path breakers and direction givers to the humanity, that if environment and nature friendly lifestyle is not adopted, we will not be able to save the world from natural disasters and catastrophes. Anu Verma, the author is an activist working on social change, with a special focus on pastorals, land and on gender issues. She is associated with South Asia Pastoral Alliance as the focal person. The views expressed here are personal.
www.samajweekly.com NEWS LITERATURE POLITICS FASHION ART & CULTURE KIDS RELIGION FILMS 14/06/2019 23 Akshaya Patra imposing vegetarian food mono culture on children The international definition of right to food means right to culturally accepted food for the people. It means that the government and authorities can not impose a particular kind of food habit alien to the culture of that particular state. The controversy around Akshay Patra Foundation's mid day meal programme raises various question about the intention of the organisation which may well be to 'help' the needy but also 'convert' them into a particular religious practice. Many people are upset as they feel that what is wrong in Akshay Patra's giving hygienic food to children, after all they pay for it, and will give it only according to their convenience. While, we laud organisation's efforts yet it must be made absolutely clear that Akshay Patra is not providing any free services to the 'needy'. It bagged the contract from the government to feed the children. Ofcourse, it also raises funds from its own by seeking people's support. Akshay Patra is an organisations supported by ISKCON which has followers world over. The mid day meal that they provide the students only the 'satvik' meal. According to brahmanical school of thought a satvik meal is not merely vegetarian but it will not consist of onions and garlic. A report published in The Hindu says : "In November, the department issued a notice to the foundation to include onion and garlic in the meals. The State food commission had received complaints that many students were skipping the meals or eating smaller portions as they found the food unappetising without onion and garlic. The APF, though, has said that it can serve only “satvik” food." Now, there are two things in this story. First, whether this meal is liked by the children and second whether it is a healthy meal. The reports in the media suggested that the children found this meal as tasteless and at many schools they are skipping it. Probably, at many places they might be eating it under the pressure as there is no such choice of rejection which is sad. Now, the question is whether any meal consisting garlic and onion is 'unhealthy' ? I am sure medical fraternity has always suggested that both are useful for health. Actually, Akshay Patra is nothing but an Indian savarna vegetarian thought which is being imposed on people across the country in the name of meals. You can see this vegetarian violence being imposed in the name of culture all over the country. Not many years back, Mrs Menaka Gandhi, who was Women and Child Development Minister, opposed distribution of eggs to children in the mid day meal. In fact, Madhya Pradesh government closed it. Now, this was the height of hypocrisy that these leaders stop distribution of nutritious food for school children in the name of 'culture' and 'health'. Menaka Gandhi By Vidya Bhushan Rawat social and human rights activist has been a rabid anti non vegetarian person who give one thousand argument against it, all typical of the savarna mindset to deny the poor and marginalised, source of protein for health. Tamilnadu was the first state to have introduced the mid day meal schemes long back and the food served there was absolutely as per the local cultural habits. The scheme became so popular that policy makers felt the need for an all India scheme to encourage children to come to school and also fight against malnutrition and hunger prevalent in our country. There are risk of Akshaya Patra vision of culture. It attempt to homogenise the food habits. It imposes a vegetarian culture in the name of hygiene and 'good health' which need to be questioned. But the most important thing is for the government and authorities. Why they allow such institutions to dominate the discourse ? When the state is funding a large part then it must clearly indicate what it wishes but the politicians who prostrate to big babas and swamis cant really take this issue head on as the huge number of all these Babas and Swamis will never ever suggest non vegetarianism as a way of life. Akshay Patra and its supporters thump their chest and claim that they are only doing 'good' work for the people. Right to food is not a charity. We can understand a huge number of ISKCON followers may be donating money but definitely they may be receiving donations from across the world for this. Hope, the donors dont impose their 'will' to provide a tasteless vegetarian food to children. Even if their individual and corporate donor donate to provide for vegetarian food, the government, which is the biggest donor in this case, does not provide food to be vegetarian alone san garlic and onion. Government of Karnataka must reject if there is any kind of precondition on the mid day meal being produced for the children. Suggesting that only vegetarian food is 'tasty' and 'healthy' is nothing but putting caste in the food plate. India need to grow, mature and respect the food and cultural diversity. Just because some one speak English or has huge international support, does not have right to impose its cultural practices on innocent children in the name of hygienic and healthy food. The move must be investigated thoroughly and rejected. Vidya Bhushan Rawat is a social and human rights activist. He blogs at www.manukhsi.blogspot.com twitter @freetohumanity Email: vbrawat@gmail.com Full steam ahead for Nepal-China railway project through Himalayas Kathmandu : The much talked about Nepal-China railway line project has picked up pace as Beijing announced funding for a detailed feasibility study of the project, which many critics say reflects Chinas strong strategic and geopolitical engagement with the small Himalayan nation. The $2.5 billion trans- Himalayan railway from Nepal's capital Kathmandu to Kerung on the Chinese side of the border will then link to the Tibetan plateau, travelling along some of the highest passes in the world. The joint project is considered extremely challenging due to the rugged topography of the Himalayas, Efe news reported. The Chinese government has included the cross-border railway line as a project to be supported under its Belt and Road Initiative (BRI). In the first phase, the railway line will link Kerung to Kathmandu and in the planned second phase it will extend to Lumbini, the birthplace of Buddha in the southern Terai region near the India border. Nepal's Finance Ministry has allocated a $18 million grant from the Chinese government to prepare a detailed feasibility study of the project, Director- General of Department of Railways, Balram Mishra, told Efe news. "The study will begin from the next fiscal year," he said, adding that the study was expected to be completed within a year and a half. After that, the total construction period will be seven years. "Even preparing the detailed project report is an extreme task," he said. The BRI, unveiled by Chinese President Xi Jinping in 2013 and seen as a modern Silk Road, aims to connect China with Asia, Europe and beyond through large-scale infrastructure projects. The Nepal-China railway line, which seeks to penetrate the massive South Asian market via Nepal, is one of the most ambitious and difficult projects the two countries have worked on. Nepal believes that completion of the project will enhance its connectivity with its northern neighbour, bringing an end to the landlocked country's dependence on India for trade. According to a pre-feasibility report, the Kathmandu- Kerung railway line will span 72 km with 98.5 per cent of the section consisting of bridges and tunnels. The line's initial cost has been estimated at $2.5 billion. Dr Posh Raj Pandey, Executive Chairman of South Asian NGO consortium South Asia Watch on Trade, Economics and Environment, said that given the current size of Nepal's economy of $30 billion and its resources, the project is "very big" to be able to afford. "We need connectivity with China to increase trade, but still roadways are viable options," he said. Nepal's total trade share with China is only 15 per cent and investing nearly $3 billion to build the railway is a big risk, he added. "Nepal might fall into a debt trap if the project is built taking (out a) loan," he said, adding that the needs of the railway project could be reviewed after a decade. China is also funding an international airport, highways, hydro power plants and a cement factory in Nepal.
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