Katkari and Thakur are two very prominent Indigenous/Adivasi communities, whom one could visit and meet in the Western Ghats of Maharashtra. They have been native to southern-west districts like Raigad and Sindhudurg. Katkari Adivasi Societies have their significant presence in the whole western Ghats in general.
The studies of TRTI, Maharashtra have shown that there have been continuing migration of Katkari and Thakur Adivasi families from forests, hills and the peripheries to neo-settled rural, semi-urban and urban spaces. This migration has impacted on their visibility in their Adivasi hamlets which are also known as 'Wadi'. Wadi is a native name of a small settlement usually in forests where Katkari and Thakur Adivasi live.
The beginning_ It was the drizzly morning of 9th August 2016. My field co-worker Abhinav and I were supposed to visit Pen City for the first time. We had prepared to take an early train from Panvel so that we could reach on time. The Pen city is two and a half hour far from Mumbai. Unfortunately, we missed the train because we couldn't figure out properly the distance between the institute to Panvel and got late to reach like two of the afternoon.
The day was as cloudy as typical of western Maharashtra's rainy season. We went to the office and saw three people were working. We had an introduction with all. Including two of us, everyone was non-Adivasi until one activist entered the office. Sanjay works as a hostel super-wiser, and he is a key leader of Katkari Adivasi community in organising rallies and advocating rights. We could talk to him because he was in a bit rush and went back immediately. We asked a person seating in the cabin to allow us to see the city first and then we could also visit an Adivasi Waadi. He talked to his colleague Ms Wasanti to be accompanied us.
The city of Pen is popularly known for idols of Ganesha, a popular Hindu Deity. It is considered as a leading producer and exporter of Ganesha idols. It even engaged in interstate as well as international trade of idols of various Hindu Deities. We saw two closed industries where the crash idols of Ganesh dumped beside the gate. We roam in two markets. One was famous for fish and crabs while the other one was just for vegetables. The Nagar Panchayat and the Mahatma Gandhi Bhawan nearest to that were closed on the time we reached. Soon the day finished, and we planned for staying in the rest house of the Ankur Hostel. This hostel was built and executed by the same organisation. It is a philanthropic institution where Adivasi children of first to twelfth class could stay.
"Dada Tumhi Srikant Dadachya College Madhye Shikata?" (Dada, Do you study at Shrikant Dada's College? With a timid voice, one student asked me if he was studying in college where her known person Srikant was studying. I didn't know who Shrikant is, but I responded, "Haa, Haa Toh Srikant Dada Ka Mumbai Madhye Shikato Toh?" (Yes, Yes, is it Srikant Dada who studies in Mumbai?). Then she said, "Haa". (Yes). Then I also replied yes to her.
A similar mistake that everyone does, I made an assumption that Srikant is the same student who did fieldwork with at Akur Trust previous year, which later on I got to know he is the same Srikant. Now she began to open to me and asked, "Tumhi Pan Shahar Madhun Yayal Ahe?" (So have/do you also come from the city? "Haa." (Yes) I said). Then she ran towards her room. ~
Throughout the travel, everywhere, there was greenery besides; at hills, covering small canals, alongside the rivers, it seemed as the whole beautiful ecological set-up architected so well by nature. Meanwhile, on the way to Bhorkas, we also have visite few more Vadi'es like Dhamani, Ambegaon and Rathichi Wadi.
Dhamani was the first Waadi we saw. It had two separate settlements. One part was of the permanent residential families who have been residing there from their generations to generations. The second part, according to our resource person, was of the rehabilitate families from Koyana Dam region of Satara District. They were settled there by the government a few years ago. We were still 5 Km back to Bhorkas. There was no public transport available. The whole area was full of forest and vegetation.
As we moved forward, we met at a Dam called "Ambegaon Dharan". At both the sides of the road, we had seen a new plantation of trees. We got to know that the Panchayat of Ambegaon has planted them. A child of 13-14 age-old, coming from Dhamani side, we saw. He had school bag on his back. After speaking with for 10 minutes, finally, he told us his name as Datta, and he was from Bhorkas, which is still 5 Km from the location where we met him. As we moved, we saw that our road is blocked by a small river flooding from the mountainside towards forests from the slope. We hold each other's hand and made a chain so that we could confidently cross the river. We did that.
We kept speaking with Dattaa about his school. He told that he walks every-day for his school from Bhorkas. There are very few of his friends who come to school due to 'no vehicle'. He also said that there are wolfs in the jungle that would attack us; better to stay at home. Some of his classmates have got a hostel near to the school. He also that the road on we were walking; it was made by people of his villages.
One another person named Ganesh had joined us alongside. He added more things to Datta's narration. He said that he had got his relatives letter after one and a half month. The postmasters do not come without any absorbing (interest) purpose.
Rathichi Wadi is next to Dhamni. 'Wadi' is an indigenous name to call an Adivasi settlement. Ms Wasanti told us about the Wadi that has 35-40 families living. She has already visited this place while working on one of their surveys. As we were moving towards Bhorkas, we saw all the doors of the Waadi were closed. On the road at to the side, there was a chuck of rice field planted by the people of this region. The watering to this plantation was coming altogether from the mountain. We couldn't see any electric motors or machines joined to force water to the filed. The water was stopped at various steps by the 'Baand" (small canals).
The studies of TRTI, Maharashtra have shown that there have been continuing migration of Katkari and Thakur Adivasi families from forests, hills and the peripheries to neo-settled rural, semi-urban and urban spaces. This migration has impacted on their visibility in their Adivasi hamlets which are also known as 'Wadi'. Wadi is a native name of a small settlement usually in forests where Katkari and Thakur Adivasi live.
Even today, one could see many axiological patterns (consist of culture and aesthetics) of Katkari societies are present in this region. The Adivasi living of several small indigenous communities has distinct uniqueness. There is distinctiveness in their styles of celebrating festivals, beliefs which have been carried from generations to generations except one commonality is that; all of their cultural and social aspects are fundamentally connected to Jal, Jangal, Jamin (water, forests, and land).
Several Adivasi Wadi are, at most of the places, situated in the upper part of the hill/mountain area. It is difficult even to walk or take vehicles at that height. However, small-narrow and open streets are the best navigators to be used to reach in Adivasi Wadis. Ecology of the forests have been drastically changing due to high temperature, low rainfall and thinks like that impacting on Adivasi living.
Regular engagement of non-Adivasi, both in terms of power and empathy is giving birth to a tremendous epistemic contestation (to save freedom and maintain/counter the complex relationship of integration and negotiation) between Adivasis and the non-Adivasis, basically outsiders.
This is a series of blogs consisting of ten articles. It is essential to disclose the fact that these reflections are mine; meaning, of an outsider's reflections. This series has conceptualised and written from the collection of field recordings. It is based on experiences and learnings that the author has collected and gained in the fieldwork period. The fieldwork had conducted during his master's program of social work course. The objective of the fieldwork was to understand and comprehend Adivasi communities to process the "perspective from within".
Who am I?
Several Adivasi Wadi are, at most of the places, situated in the upper part of the hill/mountain area. It is difficult even to walk or take vehicles at that height. However, small-narrow and open streets are the best navigators to be used to reach in Adivasi Wadis. Ecology of the forests have been drastically changing due to high temperature, low rainfall and thinks like that impacting on Adivasi living.
Regular engagement of non-Adivasi, both in terms of power and empathy is giving birth to a tremendous epistemic contestation (to save freedom and maintain/counter the complex relationship of integration and negotiation) between Adivasis and the non-Adivasis, basically outsiders.
This is a series of blogs consisting of ten articles. It is essential to disclose the fact that these reflections are mine; meaning, of an outsider's reflections. This series has conceptualised and written from the collection of field recordings. It is based on experiences and learnings that the author has collected and gained in the fieldwork period. The fieldwork had conducted during his master's program of social work course. The objective of the fieldwork was to understand and comprehend Adivasi communities to process the "perspective from within".
Who am I?
I'm Dnyanesh. I did my masters of arts in the year 2016-18 at TISS, Mumbai. I took Dalit and Tribal Studies as my concentration course to the social work discipline. It is one of the critical courses which is developed by the Centre for Social Justice and Governance. As part of my field placement, I had got an opportunity to engage with Adivasi communities in the Sahyadri region of Western Ghats.
I was appointed in Pen Block of Raigadh District as the fieldworker to work with Ankur Trust. Ankur Trust is a non-governmental organisation that works on issues related rights and empowerment of civil society of Pen. This centre plays a vital role in mobilising Katkari Adivasi throughout the region from. Specifically, in Pen, it works to avail accessibility of fundamental rights like food, education and health to the Katkari Adivasi.
Note: This series would not directly or necessarily help to fieldworkers and practitioners to know what fieldwork is. It would only give a glimpse of the process; how the 'field' has a platform for a 'practitioner' in building a perspective. The ideas and thoughts that have shared in these blogs are authors own, and all of them are subjects to the discussion.
I was appointed in Pen Block of Raigadh District as the fieldworker to work with Ankur Trust. Ankur Trust is a non-governmental organisation that works on issues related rights and empowerment of civil society of Pen. This centre plays a vital role in mobilising Katkari Adivasi throughout the region from. Specifically, in Pen, it works to avail accessibility of fundamental rights like food, education and health to the Katkari Adivasi.
Note: This series would not directly or necessarily help to fieldworkers and practitioners to know what fieldwork is. It would only give a glimpse of the process; how the 'field' has a platform for a 'practitioner' in building a perspective. The ideas and thoughts that have shared in these blogs are authors own, and all of them are subjects to the discussion.
The following articles are written out of the field recordings that were written during the fieldwork from August 2016 to March 2017. The chapterization is conceptualised from the themes taken from the local dialects.
- Tumhi Pan Shahar Madhun Yayal Ahe? The Urban Connections
- Jangal Mhanje May-Baap Embracing Nature
- Bai-Manus, Aan Waadi, Thinking Challenges
- Macchi Khashin Na? Unlearning Communities
- Dharachya Pudh Aahe Dharanwaadi The Adivasi Living
- Majhyasarakh Bol Bar! The Katkari Language
- Bhat Kuth Pikato Mahiti Aahe? The Slope Farming
- Dongaravar Ahe Vasti, The Mountain Approach
- Tu Lay Hushyar Ashin Na Shalet? Cultivation of Thoughts
- Baherchya Lokanna Nahi Mahit Perspectives From Within
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| In the Mountains of Sahyadri, Blogs on the Filed Work |
The Urban Connections
Tumhi Pan Shahar Madhun Yayal Ahe?
Tumhi Pan Shahar Madhun Yayal Ahe?
Translation: Have/Do you also come from the city?
The day was as cloudy as typical of western Maharashtra's rainy season. We went to the office and saw three people were working. We had an introduction with all. Including two of us, everyone was non-Adivasi until one activist entered the office. Sanjay works as a hostel super-wiser, and he is a key leader of Katkari Adivasi community in organising rallies and advocating rights. We could talk to him because he was in a bit rush and went back immediately. We asked a person seating in the cabin to allow us to see the city first and then we could also visit an Adivasi Waadi. He talked to his colleague Ms Wasanti to be accompanied us.
The city of Pen is popularly known for idols of Ganesha, a popular Hindu Deity. It is considered as a leading producer and exporter of Ganesha idols. It even engaged in interstate as well as international trade of idols of various Hindu Deities. We saw two closed industries where the crash idols of Ganesh dumped beside the gate. We roam in two markets. One was famous for fish and crabs while the other one was just for vegetables. The Nagar Panchayat and the Mahatma Gandhi Bhawan nearest to that were closed on the time we reached. Soon the day finished, and we planned for staying in the rest house of the Ankur Hostel. This hostel was built and executed by the same organisation. It is a philanthropic institution where Adivasi children of first to twelfth class could stay.
"Dada Tumhi Srikant Dadachya College Madhye Shikata?" (Dada, Do you study at Shrikant Dada's College? With a timid voice, one student asked me if he was studying in college where her known person Srikant was studying. I didn't know who Shrikant is, but I responded, "Haa, Haa Toh Srikant Dada Ka Mumbai Madhye Shikato Toh?" (Yes, Yes, is it Srikant Dada who studies in Mumbai?). Then she said, "Haa". (Yes). Then I also replied yes to her.
A similar mistake that everyone does, I made an assumption that Srikant is the same student who did fieldwork with at Akur Trust previous year, which later on I got to know he is the same Srikant. Now she began to open to me and asked, "Tumhi Pan Shahar Madhun Yayal Ahe?" (So have/do you also come from the city? "Haa." (Yes) I said). Then she ran towards her room. ~
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| In the Mountains of Sahyadri, Blogs on the Filed Work |
Embracing Nature
Jangal Mhanje May-Baap
On the first day of actual field, i.e. 10th August of 2016, we set our first visit. The destination was an Adivasi Waadi named Bhorkas. Along with the visit we had a responsibility to fill applications of the BPL rationing card of families which don't have it. We took an auto-rickshaw for next 10 Km Pakka Road. The auto dropped us near Ambegaon Fata (a local landmark) and then from there, we walked 5.5 Km on an open street towards the mountain to reach Bhorkas. This was a set route of us for the next three weeks.Jangal Mhanje May-Baap
Translation: Forest Means Guardians
Throughout the travel, everywhere, there was greenery besides; at hills, covering small canals, alongside the rivers, it seemed as the whole beautiful ecological set-up architected so well by nature. Meanwhile, on the way to Bhorkas, we also have visite few more Vadi'es like Dhamani, Ambegaon and Rathichi Wadi.
Dhamani was the first Waadi we saw. It had two separate settlements. One part was of the permanent residential families who have been residing there from their generations to generations. The second part, according to our resource person, was of the rehabilitate families from Koyana Dam region of Satara District. They were settled there by the government a few years ago. We were still 5 Km back to Bhorkas. There was no public transport available. The whole area was full of forest and vegetation.
As we moved forward, we met at a Dam called "Ambegaon Dharan". At both the sides of the road, we had seen a new plantation of trees. We got to know that the Panchayat of Ambegaon has planted them. A child of 13-14 age-old, coming from Dhamani side, we saw. He had school bag on his back. After speaking with for 10 minutes, finally, he told us his name as Datta, and he was from Bhorkas, which is still 5 Km from the location where we met him. As we moved, we saw that our road is blocked by a small river flooding from the mountainside towards forests from the slope. We hold each other's hand and made a chain so that we could confidently cross the river. We did that.
We kept speaking with Dattaa about his school. He told that he walks every-day for his school from Bhorkas. There are very few of his friends who come to school due to 'no vehicle'. He also said that there are wolfs in the jungle that would attack us; better to stay at home. Some of his classmates have got a hostel near to the school. He also that the road on we were walking; it was made by people of his villages.
One another person named Ganesh had joined us alongside. He added more things to Datta's narration. He said that he had got his relatives letter after one and a half month. The postmasters do not come without any absorbing (interest) purpose.
Rathichi Wadi is next to Dhamni. 'Wadi' is an indigenous name to call an Adivasi settlement. Ms Wasanti told us about the Wadi that has 35-40 families living. She has already visited this place while working on one of their surveys. As we were moving towards Bhorkas, we saw all the doors of the Waadi were closed. On the road at to the side, there was a chuck of rice field planted by the people of this region. The watering to this plantation was coming altogether from the mountain. We couldn't see any electric motors or machines joined to force water to the filed. The water was stopped at various steps by the 'Baand" (small canals).
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| In the Mountains of Sahyadri, Blogs on the Filed Work |
Thinking Challenges
Bai-Manus, Aan Waadi
Translation: People and Hamlet
While roaming in the Adivasi environment, there were challenges that I faced in understanding. It was challenging to hold consciousness to understand things without assumptions. I tried in controlling that while looking at the field and road, greenery etc. Specifically, while listening to what Datta and another person were telling it was difficult. Being a person from a non-Adivasi background, I was feeling safe in blaming the state machinery which has not yet reached to this place. There was no public transport, no communication asset, no network, no basic amenity.
I was thinking of being scattered in thought processes while connecting all this with Katkari Adivasi as an indigenous tribe. It's because I have not yet met to any Katkari person and listen to him about what does this land and forest mean to them. What they think about the government. While talking to Ms Wasanti, we had discussed the presence of other communities than Katkari, which are more prominent in population.
Agri is one of the dominant castes lives in this region. This community has been included in the scheduled for Other Backward Classes (OBC). Its primary occupation is fishing, but the community has been expanded and based in the village, semi-urban spaces. It now holds the majority of land and livelihood means.
The Kunabi Maratha is another sub-caste group lives near to Katkari Waadi'es. But there is a clear separation of both the settlements. Most of the Kakari labourer families are directly work under the contract at the fields and brick factories owned by Kunabi Maratha families.
As we reached to Bhorkas, we went to a Katkari Home. They were preparing their vegetables to send that to the nearest market. They would walk till the Ambegaon Fata and then take a rickshaw for Pen. The Adivasi woman was cleaning radish roots and gave greetings to Ms Wasanti. She asked Ms Wasanti about us, where we are from and asked us "Ka ra baba evadha door alas tumhi?" (Why you gentlemen came this much longer?) We replied that we wanted to meet people of Bhorkas. Ms Wasanti said that the woman is a leader and mobiliser of families of Bhorkas. She is very active in all the activities of Ankur Trust. She asked us again "Saap-Beep disla ka rastaa ma? Lay mokkar ahat pausache " (Have you seen snakes in on the road? (There are many due to this rain season). We laughed and said to her that fortunately, we didn't see any snake on the way.
A boy came out of the room and gave us water in a mug. We drunk the water like we wanted it from ages thirst. Ms.Wasanti told the woman to get a few documents for their rationing card application. The boy went inside to search for the documents. I asked the woman about the boy, whether he is studying. She said that he is the 5th class, and now he came from his hostel as he was not feeling well.
Meanwhile, we ask her about the road that how did they build it. She just replied, "ti tar paayvat padi gayil n gadyaa" (Tha automatically became a walkable road, by regular use of people). The man near to her was too cleaning the vegetables said that there were few holes of flooding water on it. We poured clay and stones in that. They said we didn't have our person in the Gram Panchayat. He is from another Waadi. As they were getting late to the market, we couldn't have more conversation.
Meanwhile, we ask her about the road that how did they build it. She just replied, "ti tar paayvat padi gayil n gadyaa" (Tha automatically became a walkable road, by regular use of people). The man near to her was too cleaning the vegetables said that there were few holes of flooding water on it. We poured clay and stones in that. They said we didn't have our person in the Gram Panchayat. He is from another Waadi. As they were getting late to the market, we couldn't have more conversation.
We got back to Pen City by the afternoon itself because we had to get the train for Mumbai. We met Ms Vaishali in the office, who is a general secretary of the Ankur Trust. She briefed us about the work of their organisation. Meanwhile, she spoke that the Katkari Adivasi community if not still sufficiently literate. Because of that, they are not aware of their rights and powers as the 'Indian Citizen'. The Katkari have been staying and working on this land for centuries, but they do not have recognition and ownership of land. So the organisation is working on getting ownership of their tenancy land. Most of the families don't have basic documents like electoral cards, Ration Card. According to her, there is a need to build a movement of Katkari Adivasi so that they could claim their rights more assertively and 'rightfully'.
Taking note from this discussion, we had a meeting with our super wiser in the Institute about civil society, and it's the approach towards Adivasis. Things which I found familiar in both discussions is that there was an essentialisation of civil society towards Adivasi from the outsiders. It indirectly separated the Adivasi from the concept of civil society which I found problematic of being in the discussion. The second thing about what we discussed in our class studying tribes and their culture. We bound to use pluralism as a method to understand communities. Like if we are studying social aspects, there cannot be one society, social work, or indigenous society, it needs to make all the words plural to differentiate the social issues across the concepts. So there will be societies, social works etc. One must not essentialise an idea taken from outside, especially when it comes to tribe culture. Otherwise, it may alter the distinct of Adivasi cultures.
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| In the Mountains of Sahyadri, Blogs on the Filed Work |
