Retreading the Forest Path (continued...)

It is rewarding for JSS to see these people moving through the forest with dignity again. They need not smuggle to buy their daily food. For the tribal guides, it is a poignant return, a re-entry of sorts, to the home that had nourished their people for generations, which was denied them for so long, and which they still love and long for.

Historically, the Muduvan were once high-ranking tribes with rich traditions. They were forced to flee from Madurai after the Pandyan Raja wars in the 14th century. They fled, along with the Madurai princes, carrying the image of the goddess Meenakshi with them, on their backs. 'Mudugu' means 'back' in Tamil, and even today Muduvans say that Meenakshi gave them their name because they carried her on their backs. Previously, Muduvan tribals were distinguished by their menfolk who wore turbans and an ear stud. Wearing the turban had to be sanctioned by the chief of the eight Muduvan clans. The tribe also kept remote caves for worship which contained their ancestral heritage of spearheads, tridents and copper coins. Councils of elders, and hereditary officials settled disputes. The Muduvans were expert trappers, and cultivated forest crops like ragi and millet.

Now, the elders lament that their traditions have disintegrated with their demise into poverty. The office of the grand chief of the Muduvans, the Pattakkaran, traditionally chosen from the Melvaka lineage of the superior Mela clan, is no longer spoken of. The 'Kannikkaran,' headman, and his wife the Kanikarathi, headwoman of each hamlet, are often ignored, especially by the young people who now form trade unions in the hamlet, or choose the influence of political groups. Cultivation of crops has been given up because the government lands are too small to allow healthy crop rotation. The people resort to the cultivation of cardamon beneath trees wherever possible, and cultivate lemon grass. They sell the lemon oil to shops, rather than the government fair trade cooperatives because the shop owner is also their creditor in hard times. Previously the community had its own healers, who were religious men and women, who prayed for God's grace whenever they plucked and applied a plant for healing. Now the community is in such disarray that these pure souls have all but died out, and the healing plants can no longer be accessed.

Karthiyani Amma is a tribal elder of the Mela clan. She says, "When we were young, we lived in big caves. The mountains were a refuge to all our families. The families lived inside huge caves using woven bamboo as partitions. We would clear the forests and sow rice and ragi, grow tapioca and banana. Sometimes we would roast, and sometimes boil different edible roots that we collected in the forest. We took what was needed; honey and medicinal roots, and left the rest for others who would come after us. We had plenty, we never felt we lacked anything. Elephants could chase me when I went too near them. Elephants and bisons and tigers roamed the forests then. Those times are lost now."

"The government has given us land but we have lost our identity. When there was no television, there was no mingling with the outside world. When a girl went to husband's house we would give her copper and iron bangles and bamboo bracelets. That was how our daughters were married. Nothing more was asked or expected. Now, we have to give gold or money. We have to write our houses to the groom's name. When there is a daughter to be married off, the brothers and fathers smuggle sandalwood branches across the border, to make money for the dowry."

"When we work as eco-tourism guides, we are back in the forest we love, we roam freely, listen to the noise of animals, and the gurgling of forest streams. We can pluck a few roots and roast them with our tourist friends, we can reconnect with the forest, with our existence When our men are able to protect the forest, and get paid for it, they will not smuggle, they will regain their lost pride."

The intervention of JSS is helping the tribal people to re-establish their dignity by fostering their talents and traditions. In Valara hamlet, "Koothu," the traditional folk dance was being neglected, especially by the younger generation, who considered it of no more value. When JSS started cultural awareness classes on the uniqueness of the adivasi heritage, including tribal dancing, some of villagers were inspired to join. Now, "Koothu" is performed once more.

The eco-tourism trade is making it possible to promote tribal products like honey, jaggery, and lemon grass oil through fair trade channels. JSS's Janasree marketing department was set up for this purpose. The tribals are still the only people capable of collecting forest honey. Many hives are on dangerous rocky mountain slopes, and require special bravery and expertise to access them.

JSS is also encouraging self-reliance of tribal people through the development of indigenous skills linked to fair trade opportunities. Skill training in association with relevant literacy programmes makes learning easier. The Muduvans of Valara hamlet are normally too shy to get along with outsiders but after gentle persuasion by the JSS team they are now making full use of its facilities. JSS describes their approach:

Continued ...

Tsunami Relief Efforts