Village Sojourn to Nala ka Kuan in Mandalgarh in Bhilwara

VILLAGE SOJOURN-II

I woke up as usual at 6.00 o’ clock and got ready for the 2nd phase of village sojourn. Unlike previous village stay, our jeep wouldn’t go to drop, for both the jeeps had been detailed/engaged for more urgent and imminent job pertaining to the organization. Also, no one from our office would accompany this time, except field staff (Shambuji). Therefore, Sunil bhaiya arrived at around 8.30 a.m. to pick me up only to drop at the Rajasthan State Roadways Bus Station of Bhilwara.
Having purchased a ticket to Triveni, I boarded a bus destined to Kota via Triveni and Mandalgarh. The bus left the station exactly at 9.30 a.m. I took a seat towards the window on the right side, and two ladies sat beside me on the left. Fellow passengers were staring at me, as if I were some unusual creature, though obviously, I was the only strange looking guy with long shabby hairs and untidy, untrimmed, sparse moustache and beard in the entire lot of passengers.
All along the journey, it was definitely not a bad trip, but the dilapidated roads, irritating sounds/noise of the windows and iron bars across them troubled a bit. At certain points along the route, the rickety bus was jam-packed and great many commuters struggled to stand properly along the narrow passage between the rows of seats pushing each other, swinging back and forth at every turn. At around 10.45 a.m., Shambuji rang me up, when the bus was standing for a brief halt at Bighod to pick up new passengers. From there, Triveni wasn’t far-off. So, I got ready and moved out of my seat towards the gate. Both the women slipped inside and occupied my place making way for my exit.

IN TRIVENI MARKET

Eventually, I reached Triveni. Having got off the bus, I was looking for Shambuji. I couldn’t spot him; there was no trace of him. Triveni market was full of bustle; vehicles moving through the tri-junction at every alternate seconds; tremendous people hurriedly moving hither and tither, and so on. I was standing beside the tri-junction longingly waiting for Shambuji to arrive any time soon. Alas! He didn’t still appear. I waited for 30 minutes or so, and almost got exhausted as well as frustrated standing under the tormenting heat of sun which was splashing my already black skin all the more dark; drops of sweats trickling down my cheeks relentlessly. Considering my uneasiness at that point of time, it was an awful wait. Since I expected him to be already there waiting for me, it was a disgusting event.
Nonetheless, he appeared finally; I took a great sigh of relief. I could notice him immediately as he, smartly, drove down his old-modeled Suzuki bike, with goggles put on his eyes seemingly lost in his youthful thoughts, and depicting his hard-earned enthusiasm, at least temporarily stepping into the realm of good old/lost days of youth. Though I was upset at his late arrival, I preferred to sink my unhappy emotions, and instead acted quite politely and normally. Thereafter, we started our ride towards Nala ka Kunwa. On the way, we halted at his home in Singoli. His wife served us a delicious roti within minutes of our arrival. Having spent 30 minutes, we straightly moved for our destination. We reached Nala ka Kunwa; it was already 2.00 o’clock of the day.

NALA KA KUAN

Nala ka Kuan is a hamlet of Barundni village, which falls under Barundni Panchayat Samiti. The hamlet is peopled by two major castes: Meena and Nath. The population of the hamlet isn’t more than 250, male, female and kids altogether. It is situated at the immediate foothills of two hillocks on one side; and a sufficiently large dam lies nearby which separates the hamlet from the main Barundni village. Of the hillocks, one is a degraded and near-barren patch with sporadic saplings and poles of Butea and Acacia nilotica, and the other is our plot, extending across entire hillock covering an area of 60 ha, also locally/traditionally termed the ‘Satvavri’.

EVENING IN NALA KA KUAN

As arranged already, I was placed at Devi Nathji’s home. Shambuji formally introduced me to Devi Nathji and his family members. Gradually, the sun hid behind the mountains, and the western sky was gloomily visible through the horizon. Shambuji finally left for his home and I stayed back. As the night fell in, darkness began to reign. Daily hasty life started disappearing and silence engulfed the surrounding. Birds were already safe in their nests, so were people in their homes with sheer rest. Dalu Nathji’s wife served dinner. The meal included 3 pieces of big and thick roti blended with desi ghee accompanied by highly spicy and hot cooked vegetable. The night sky was very clear; innumerable stars dotted all across the space, calmly twinkling and illuminating nature’s grace upon million of its creatures for peaceful co-existence and co-operation. In the midst, the blooming moon- shinning as a boon- partly wiped the darkness showering endless joy and happiness.
For my sleep, a locally made bed, knit with network of ropes/fibers of jute, tightly held on and tied to small woods of the bed made of Acacia nilotica tree, was placed beside the main-entrance gate of the home. Other male members also put their beds beside mine. Initially, I thought how would I get my sleep in that unfriendly-looking bed. It turned out to be only a hollow anxiousness and apprehension. Within minutes, I was deep asleep.

SUNRISE IN THE VILLAGE

The sun hadn’t yet arrived on the horizon, but the surrounding was all-visible with the illumination of the dawn. The air was filled with immense freshness; everything around seemed lively; birds, monkeys and little squirrels restored their energy; village emerged with activities from the dead-end and stillness of previous night; village-folk began untying their animals and their women started cooking. I freshened myself beside a tiny stream, which still possessed scanty water, but no longer flowing, behind the hillock. Country wind arrived and a wave of excitement prevailed through the surrounding. Every heart exhibited joy & pleasure, fun & laughter as sure treasure. Leaves were trembling and twigs twisting, humor and zest amidst, swinging forth & back- onetime slow, other time fast- displaying their inexplicable flow of love, the Nature’s law.

A GLIMPSE OF ‘SATVAVRI’

It was time for morning tea and breakfast. Honestly, while I couldn’t easily relish the Roti, tea was splendid. It soothed my soul and elevated my mind to the pedestal of eternity. Dressed in dark navy-blue t-shirt and green trouser, with olive-green hat on head and mud-colored small kit-bag behind the back, I set-out towards our plot.
On the way, I came to Bhavanji’s home. Bhavanaji is the secretary of Village Forest Protection and Management Committee. He was having his breakfast. I waited for him to finish the meal. In the mean time, his eldest daughter; he has 6 children (3 boys and 3 girls), served us tea. Though I refused initially, I couldn’t resist the fragrance of the tea. Thereafter, Bhavanaji and I marched towards the ‘Satvavri’. It’s been only 4 months since protection of the plot began, but the entire area was covered with lush green grasses; rootstocks of Anogeissus pendula were luxuriantly growing, with numerous tiny branches enthusiastically developing from the rootstock, seemingly exhibiting the new-found cheers and exhilaration from the years of harsh exploitation. A good number of trees of Butea monosperma, Acacia leucopholoea, Acacia nilotica, Phoenix slyvestris and Azadirachta indica dotted the plot. As such, the entire regeneration plot resembled a regularly and properly maintained meadow of any golf ground.
Both of us entered into the plot and tracked through the entire area, examining the conditions of loose boulders check dams, survival as well as mortality of seedlings planted, germination of grass (Cenchrus setigerus) and tree (Azadirachta indica) seeds sown during July. The guard of the plot (one among villagers) employed by the villagers also came along. All along the foothill of the plot, a grass locally called ‘Lafra’, is commonly available. This looked good and it was actually due to that that the plot gave the look it looked. But, as we moved further, it revealed its unfriendliness as well. The spikes of the grass pierced our (mine mostly) shoes and trouser and causing itching and irritation. Walking through the grass was rendered difficult. However, we continued our walk until we arrived at the end of the plot towards the side of Chittorgarh. I got really exhausted.

DISCUSSION & CONVERSATION

From there, we then went to Ramlalji’s field, the President of the Committee, where he was harvesting ripen maize with his wife. We relieved ourselves of the severe heat of sun beneath the shadow of a large neem tree in the middle of the field. A well was also there beside. I quenched my thirst first with the cold water of the well. While relaxing, I initiated discussions with Ramlalji about the functioning of the committee and also the response of the villagers in terms of co-operation in conducting meeting, complying with the rules and regulations framed for the protection of the plot, etc. Dry and warm breeze often blew through the air, and I frequently got lost into the world of imaginations, recalling my village and people. Truly, at times, I became very nostalgic.
Leaving them there, I returned towards Devi Nathji’s home. On the way, I encountered a farmer. I sat down again in his field. We engaged in a good-lengthy conversion, though I wasn’t able to perceive and understand his words, for he was not speaking in Hindi. So, I, mostly, either guessed what he meant or said only I wanted to. Finally, I returned to the house.

Later, in the evening, I had a long conversation with both Devi Nathji and Dalu Nathji. I tried to know as well as understand about the past of the village and the causes of the dwindling forest resources, cover, etc. Since my stay in this village was aimed at exploring the issues related to protection measures, follow-up activities and acceptance of the regenerated plot by the villagers, besides, a through observation, a mild scientific study of course of the plot, I concentrated myself to learning about the ‘Satvavri’ only. From his account, all the hillocks surrounding the hamlet were all wooded till not so long ago. Even, the one next to the Satvavri, on whose foothill the hamlet is situated, was adequately forested with species of Anogeissus pendula, Acacia nilotica, Butea monosperma, etc. Today, the hillock is highly degraded; only small stones would be found across the hillock; the soil depth is very less and evidently nutrient-poor. He further told that the rapid deforestation began only 40-50 years back. Both wood merchants and lower forest officials exploited the resources. The villagers themselves also tacitly contributed in the process. Our discussion dragged on till we started yawning.

Next day, the routine was the same as that of last two days, and rest of my village stay remained, more or less, similar. I would visit ‘Satvavri’ accompanied by Bhavanaji, would walk through the plot-sometimes counting various tree species, other times assessing the conditions of check-dams, mortality of the seedlings. Fortunately, I got a chance to see some wild animals: 5 nilghai and 2 foxes inside our plot during my visits. Besides, I would discuss with other villagers who were also members of the Village Forest Protection & Management Committee. I bombarded them with queries, initiated discussions with them, and so on and so forth. The villagers, their bodies- thin, black, wrinkled, drooping shoulders, nerves and veins markedly visible- half-clad in dhoti, shared their views and understanding about institutions, livelihood activities, village life, etc.

CONCLUSION

The people are aware of benefits of the protection of the plot. But they see the benefits only in terms of more production of grasses/fodder for their livestock, not in terms of reduced soil loss and increased water conservation. Actually, they aren’t able to easily perceive and apprehend the invisible good impacts of our regeneration work.Presently, the villagers are all-helpful and co-operative in management & monitoring of the plot; they contribute Rs. 50/- only per household for a guard for the plot. The guard roams through-out the plot, keep constant vigil and inform the village forest management & protection committee of any untoward or mischievous activities inside the plot. Also, the villagers keep their eyes occasionally on the plot even from their fields. So, there is no break of rules by any one from the village. Everyone agrees that the regeneration work is a job well-done by the FES, and they wholeheartedly welcome further such developmental works in the village.

Why is Arunachal Pradesh still Backward?

Why is Arunachal Pradesh still backward? Why are Arunachalees yet to stand at par or shoulder to shoulder and also face to face with others (even with the tribal of other states of the North-east) in the quest of economic prosperity, pursuit of social modernity and endeavor towards political awakening? Has anybody, honestly, ever cared or bothered to ponder and find out reasonable and practical answers to these simple, but awfully haunting questions which are but the reality of our State? Without claiming to be the only one who thinks and cares for Arunachal & Arunachalees and antagonizing the good-intent of any individual, I make my personal observations of the reasons for our state’s lackadaisical life. I would, simultaneously, be biased, if I don’t acknowledge the selfless-efforts and dedicated works of some individuals who have tirelessly and unrelentingly put their energy to see our people and the state alongside national mainstream. We owe a huge debt to them. It’s only due to them that we are at least getting closer to the national mainstream, though obviously at slower pace. Regrettably, somewhere down the lane, we have lost our direction and thus, treading aimlessly. No one, not even the learned intelligentsia and experienced politicians, really seems to know what we exactly want and where we are precisely heading towards. Disappointedly, it doesn’t seem to really concern anyone whether Arunachal is sailing atop the stream of development or drowning. Why indulge in such unnecessary thing and get an avoidable headache is the general mentality. ‘I’, ‘Me’, ‘Mine’ are what matter to us; but unfortunately, not ‘Ours’. I, however, don’t intend to offend our own people by saying so. Yes, who doesn’t think for one’s own self and what’s wrong about it? Certainly, there is nothing wrong in it; but it’s no excuse for all the ill-consequences inflicted upon the State either.Honestly and genuinely so, Arunachal is the most backward of all the states in the country. Our state is enveloped by thick cloud of poverty, illiteracy, lack of basic/minimum amenities of life, in addition to, social prejudices like excessive superstition, male-chauvinism and so on. On the other hand, our state is endowed with the best of natural resources: extensive tract of virgin forests of almost all the types, inexplicable natural scenic beauty, unexplored wildlife, hot-spot of biodiversity, ample opportunity for hydro-power, etc. Interesting paradox! Isn’t it? It’s nothing new indeed. Every single Arunachalee is well-aware of this fact. Also, all of us do feel that our state should also progress, prosper and catch-up with the rest of the nation. But the enormity of the dark cloud is such that the rays of sun cannot penetrate it easily and even the gushing wind is not able to wipe it out. The cloud still lingers on, for we turn-away our eyes from these realities. Either we are too engrossed in meeting our own ends or enormously self-centric or a really weak lot. The first two conditions are inherently present in our society, but the third one is untrue. More than anything else, the root cause of all the problems, in my perception, is embedded in our attitude/mind-set itself. Further, our mind-set is the reflection of our identity and root. At the present scenario considering socio-economic, socio-cultural and political life of our state, we are facing this all-pervading identity crisis. I opine Identity crisis as ‘the individual’s state of dilemma vis-à-vis different ways of life in the existing situation’. As the contemporary world is heading towards global-village due to mechanisms of liberalization, privatization, consumerism, free-market system and globalization itself, the new world unfolds strange and complex realities to us, which we can’t afford to ignore, if we are to exist or perish without them.As such, indigenous ways of life are increasingly being neglected as, apparently, out-dated and unwieldy in the context of present circumstances. Traditionalists, arguably, rubbish such notion and consider this very notion as a threat to life of indigenous people; enthusiastically campaign for preservation of indigenous identity. They, eagerly and earnestly, aspire to give a definite shape to life of the state with distinct Arunachalee characteristics. Modernists, relatively in less proportion presently, hold the contrary view that changes with time are pre-requisite for our welfare and progress. If they had their way, they would have us believe that our ways of life were inferior and blockade to our march towards heavenly abode of modernization. Change and modernization are the buzz-words doing the round for them. Meanwhile, they too are not sure about the course towards this end. That’s what I say Identity crisis. Evidently, these, in turn, mar the real issues of governance of the state.Essentially, either we haven’t fully understood the real meaning of Identity concept or we are being misled or made to believe it the way we do now. Whatever, it’s time that we, individually, inquire ourselves what identity is all about. As one excavates the Identity concept, one will obviously unearth and encounter different connotations of it. For some, it may refer to cultural heritage of tribal society; to many others, it is just about history of evolution of tribal people to the present time. And to me, it’s not only about our customary practices, beliefs, rituals, traditional attires, food-habits; but the invisible and invincible vitality and vivacity embedded with strength, morality and rationality which precisely symbolize our distinct characteristics.In fact, many of our customary practices, beliefs and rituals are laden with superstition, besides, its cumbersomeness. Preservation of cultural identity in its entirety is just impossible or impracticable. We, therefore, ought to be realistic and practical in our outlook in this respect. Insistence on cultural identity breeds rigidity and fanaticism. It’s, indeed, retrogressive in approach. Sounds critical to the earnest efforts of many traditionalists! Sincerely, I never ever intend to belittle anyone, but the truth is that our existence as a community leans on our history of traditional peace & tranquility, community feeling, communal bonding, mutual cooperation & respect, and not on prescribed set of conventions whose relevance to present world are ambiguous; and that’s what we are; it’s our identity in true sense of the word. Any talk of identity will remain just as rhetoric without addressing the inherent aspirations and vitality of our community. In short, we should emphasize not on outwardly physical individual existence, but on retaining our community (not the tribes as we are distinguished now, but Arunachalee community) as a distinct entity.Similarly, crusaders of modernization ought also to remember that they are what they come from. Our cultural life has, since time immemorial, kindled our hopes, aspirations and existence. It has enough vibrancy of its own to rise to any kind of occasion. It’s just by chance, ostensibly because of being isolated by the physiography and topography of the area that we lag behind in terms of technological modernity or advancement. Our technological backwardness shouldn’t be confused with inferior mind or culture. Modern society, on the other hand, is engulfed by extreme form of individualism, high degree of distrust and suspicion towards one another and so on. I would rather not hesitate to refer to it as the lowest level of human mind. It’s, truly, alien to social animal like human being.While cultural rigidity is, itself, the greatest hindrance to the cause of cultural movement, accepting everything modern as it is, is no wise choice either. We need to carefully, rationally, logically and morally put our step, as we step into the world of ever-changing environment driven by unending human wants, relative scarce resources, ever-expanding awareness regarding rights & opportunities and equally large unemployment & economic stratification, in treading the path of governance and administration. As long as we’re self-centered and don’t think in the broadest sense, i.e. Arunachal; until the rest of the lot isn’t enlightened or liberated from the plight of poverty, illiteracy, ignorance, Our individual achievement and prosperity is short-lived, also meaningless. Somebody has rightly said that poverty in neighbourhood is a threat to the prosperity of rich and privileged. This threat is born out of sense of deprivation among the downtrodden which forms the bulk of the population rather than envy that rich frequently attribute to such threat.Fellow-feeling/community feeling along with flexible attitude, including correct identification of problems and subsequent right follow-up approach towards their solution are the guiding principles for the amelioration of the environment of Arunachal. In Good governance and realization of power of our identity only lie the fate of our people and our Arunachal.