Turning a new leaf, these Odisha women make eco-friendly practices a habit

They make siali and sal leaf plates and bowls, besides enforcing the ban on single-use plastic in their villages located in Nayagarh district Nayagarh, Odisha: Men and women sit cross-legged on the ground enjoying a scrumptious meal of rice, dal (lentil) and chicken on a sultry afternoon at Sanakameti in Bhogabadi panchayat of Odisha’s Nayagarh district. A quaint charm abounds the whole affair — the trees with wide canopies, the orderly assemblage of people under them, and the feast served in siali (Bauhinia vahlii) and sal (Shorea robusta) leaf plates.Sanakameti is aware of plastic menace to such an extent that even drinking water is served in leaf bowls for events here. If bowls are not available in enough numbers, residents carry steel glasses to the functions. Undoubtedly, community participation is at the core of this sustainable lifestyle.  This transformation did not occur overnight. Following COVID-19 pandemic, the villagers began to rely more on the local forest for siali and sal leaves. This caught the attention of Vasundhara, a non-governmental organisation (NGO) advocating for the rights and livelihoods of forest dwellers.In August 2021, the state government declared that all picnic spots should be plastic-free. "We were overjoyed and hopeful for our income," exclaims Monorama Gauda (33), a resident. However, the real change came about only in June 2022 when Vasundhara's field staff interacted with the women members of Sanakameti's producer group, Banabhumi, to explore the potential of selling sal and siali leaf plates. With the district administration’s support, a strict order was issued to make the local picnic spot, Kuanria Dam, plastic-free. Visitors were encouraged to use leaf plates and bowls made by the local women. “When plastic ban came about in the dam area, the members of Banabhumi Mahila Utpadaka Gosthi petitioned local authorities, including the sarpanch, block development officer, tehsildar, welfare extension officer, irrigation officer and sub-inspector, and got approval to use biodegradable leaf plates in the picnic spot,” says Pramila Behera (45), a gram sabha member of Sanakameti in Dasapalla block.For over one-and-a-half years, prohibition of single-use plastic has been in place at Sanakameti. In February last year, a gram sabha meeting decided to embrace this initiative fully, especially as loss of livestock due to suspected ingestion of plastic was increasing in the village. Inspired by Sanakameti's efforts, Kanipadar in Kalasakhaman panchayat and Bijataila in Kujamendhi panchayat followed suit. Sanakameti and Bijataila are located 15 km apart, while Kanipadar is 40 km away. However, all three villages are united in their shared commitment to sustainability. “Nine domestic animals died in our village in a span of two years. Although the exact reason was not known, we suspect polythene ingestion,” claims Tilottama Bhoi (42) of Bijataila.Tapaswini Bhoi (45) of the same village says she lost four goats to polythene munching in 2022. “Like every other day, the goats had gone to the field near my village to graze. When they got back, they were suffocating. Upon consulting a veterinarian, we learnt that they have ingested polythene. We could not save them,” she says dejectedly.“Before the plastic-free initiative, residents used to carelessly discard plastic waste within the village premises and grazing fields,” notes Baniprava Nayak (42), a member of Sanakameti gram sabha. “Once we recognised the issue, we began to convene a village-level meeting every two months to discuss the challenges posed by single-use plastic and devise strategies to reduce its impact," says Lambodara Behere (36), a member of the Sanakameti plastic-free campaign.  Villagers sit cross-legged enjoying a meal (Photo - Prativa Ghosh, 101Reporters)A positive coincidenceAround the same time when the villagers’ reliance on forest resources were increasing came the positive outcome in connection with their community forest resource (CFR) rights. “Since the early 1990s, the residents have diligently protected their village forests, yet they remained unaware of their legal rights on them. It was not until 2010, when NGO Vasundhara began its work in Nayagarh district, that the path towards empowerment was illuminated. We initiated a grassroots movement mobilising the residents to fight for their forest rights,” Vasundhara’s Forest Rights Act (FRA) team member Nilamani Mohapatra (42) tells 101Reporters.A pivotal moment arrived in 2012 with the FRA amendment, which paved the way for the formation of regional forest committees and forest protection unions in small villages. However, lack of financial resources hindered the villagers' ability to effectively protect and manage their forests. Consequently, the once-thriving woodlands fell prey to encroachments.Vasundhara restarted its efforts in 2018, joining forces with local NGOs Brukhya o Jibara Bandhu Parishada, Nirman, and Mahila Jibika Surakhya Mancha. Together, they filed claim forms for CFR rights in Dasapalla and Nuagaon blocks, igniting a process fraught with bureaucratic hurdles.Initially, the forest department refused to cooperate in the joint verification process, but the collective perseverance of the villagers, supported by the revenue department and the district magistrate (Collector), prevailed. After a thorough verification process involving local rangers and foresters, the forest department finally recognised the community's rights on January 8, 2022, marking a historic victory for the villagers of Sanakameti and Kanipadar. Bijitaila has filed for CFR and is awaiting its approval.Avanti Behera (33), a gram sabha member and secretary of Banabhumi group, reflects on the transformative journey they have undergone. "Before 2022, we did not have control over our forests. Whenever we went to gather food and leaves from the forest, we moved in constant fear of the forest department. They would demand to see our voter IDs. They would ask for transit permits [to transport forest produce from the forest to places outside] if we were into selling sal and siali leaves to the local traders.""We now legally own the forest. Earlier, we could not sell sal and siali products in large quantities as the forest department demanded transit permits. When local traders bought from us, they struggled to pay us fairly," shares Gijantajali Behera (28) of Sanakameti.Each village has designated forest areas within its traditional boundaries, which the community members protect and manage. Ipsita Behera (29), the field coordinator for Dasapalla of NGO Vasundhara, tells 101Reporters that the community forest resource management committees have been guarding forests using thenga pali system after getting CFR rights. Awareness programme for plastic free village (Photo - Prativa Ghosh, 101Reporters)The common goalsBanabhumi was formed in May 2022, pioneering the producer group movement in the area. Banalata producer group became operational at Bijataila on September 19, 2022, and Banasivani  at Kanipadar on May 8 last year.It is not just business that matters for these women, their social commitment is a notch up. Sanakameti gram sabha has unanimously decided to impose a strict penalty of Rs 1,000 on anyone found violating the single-use plastic prohibition rule. Banabhumi group has been entrusted with its implementation and monitoring.  All three villages have adopted a comprehensive set of guidelines to promote eco-friendly practices. Single-use plastic products are barred in the village premises. Each household has been provided with separate dustbins for organic and plastic waste.In February last year, Rs 2.5 lakh from the Kalasakhaman panchayat development fund was utilised to construct a solid waste management facility. Its primary objective is to collect and segregate solid waste, process organic matter into compost and utilise plastic waste for landfill purposes.Women pluck sal leaves from the forest and bring them back (Photo - Prativa Ghosh, 101Reporters)Women in businessWith the assistance from Vasundhara, Banabhumi established a small-scale leaf plate production unit in September 2022. Three specialised machines — one for hydraulic pressing and two for stitching  — for processing sal/siali leaves were procured at a total cost of Rs 1 lakh. The Ford Foundation Project undertaken by Vasundhara facilitated the funds. Women from all three producer groups use the machine installed at Sanakameti.People in these villages belong to Scheduled Tribe Kandha, Scheduled Caste Gouda and Behera and other traditional forest-dwelling communities. The women traditionally gather and sell minor forest produce such as sal/siali leaf, herbs, fruits and seasonal mushrooms at the local market. Men take up agriculture in forestlands. Some migrate seasonally for work.Before Vasundhara's intervention, sal leaves were primarily used for household purposes and as gifts for relatives. Occasionally, the villagers would sell siali leaves to local businessmen who visited the villages, but at meagre prices. "We could only fetch Rs 30 for every 100 sal leaf plates sold,” recalls Sarojini Behera (29).After completing their household chores, the women venture into the forests, typically collecting the leaves from 6 am to 9 am during the summer months and 10 am to 3 pm in the winter months. They make these trips twice a week. “A woman can gather up to 4,000 good quality, mature leaves in a day and make a maximum of 200 sal/siali leaf plates,” says Bisakha Behera (39), a member of Banabhumi group. If the machine is used, a woman can press up to 240 plates daily.Due to their engagement in other works, the women’s group dedicates only about an hour per day for the leaf plate-making. The process involves stitching of sal/siali leaves into the desired plate shape either by hand or machine as per the buyers' preference, followed by manual hydraulic pressing. Generally, the finished pressed plates could fetch them Rs 45 per 100 piece in the market.  Machine-made plate involves assembling two hand stitched plates together. For pressing, it cost Rs 15 per 100 plates. Grading, packaging and transportation costs Rs 5 each.   "Due to our family's insufficient income, I had to abandon studies in 2018. However, the additional income generated by my mother Biroja Behera through leaf plates has opened new doors for me," beams Debjani Behera (25), a student from Sanakameti who enrolled for higher secondary education at Brundaban Subudhi Mahabidyalaya, Dasapalla, last year. NGO Vasundhara has forged strategic partnerships with major traders in Andhra Pradesh and Chhattisgarh, and in local markets such as Bhubaneswar, Puri and Cuttack, facilitating the sale of sal/siali leaf plates and bowls, sal seed, mango kernel and other minor forest produce. Following Vasundhara's intervention, the traders in Andhra Pradesh have agreed to pay Rs 89 per 100 pieces of leaf plate, while local traders have promised Rs 90. Edited by Rekha PulinnoliCover Photo - Women with their hand stitched leaf plate (Photo - Prativa Ghosh, 101Reporters)

Healers grow 100 rare medicinal plants in Odisha's Mali hills to treat patients from 45 villages

Tribals in villages surrounding the hills in Odisha’s Koraput district see jadibuti as the only cure for ailments, be it a minor skin infection or a major condition like paralysisKoraput, Odisha: Malyavant or Mali hill range is everything for the people of the 45 picturesque villages nestled in it. The hills, belonging to Odisha’s forest department, are the provider of herbal medicines in the villages located just five km from Semiliguda town in Koraput district.  From minor skin infections to heart diseases, neurological disorders, high blood pressure and paralysis, jadibuti (herbs) from the hills are traditionally seen as the perfect cure. Taking this idea forward, 10 disharis (traditional healers) jointly started the Sri Gupteshwar Herbal Medicine and Traditional Technology Research Institute in the year 2000. “We are not qualified doctors. My elder brother and mother also work as disharis. My grandfather's father was a dishari in the court of Maharajah Vikram Dev of Jeypore Kingdom. We have come this far by practising the knowledge that our forefathers passed on to us… This facility will ensure that the traditional knowledge we possess will not fade away once we are gone,” Sri Gupteshwar institute’s director Hari Pangi (52) tells 101Reporters.The disharis collect herbs from Iswaramali, Deomali and Hatimali that form part of the Mali hill range. They turn tree branches, leaves, roots and flowers into valuable medicines. Some are dried at a specific temperature and stored away.Kishore Hantal (46) says jadibuti collection starts at a particular season and time. "We call it amrit bela. Most of the herbs and plants are collected in the monsoon season (early June to early October), whereas some specific tubers and shrubs are collected before the fire season (February to May). We worship our tribal deity and pray for the good health of all villagers before setting out to find jadibuti in the morning or evening on a fixed day, as per Sushruta's chikitsa sastra,” says the dishari, who claims there are many secret treatments that cannot be publicised.(Above) The disharis collect herbs from the Mali hill range. They turn tree branches, leaves, roots and flowers into valuable medicines (Below) The cave where Maa Pakulidebi (the Earth Goddess) is belived to reside in Mali (Photos - Prativa Ghosh, 101Reporters) Ramani Ranjan Mahapatra of Kakarigumma personally attests the efficacy of the herbal treatment. "I suffered from Guillain-Barré Syndrome for many years. My condition gradually got worse and I reached the stage of partial paralysis. As medical treatment at hospitals in Cuttack, Bhubaneswar and Visakhapatnam did not help, I came to Gupteswar healing centre. After six months of regular treatment, I feel fully healthy.”Raghunath Bhumia of Maliguda says he prefers herbal medications for arthritis because they “have no side-effects and come cheap”. His doctor had advised a surgery that would cost him Rs 35,000. As he was not in a position to spend that much, he did not opt for it. A few months later, he contacted Pangi, who promised a cure for his three-year-old condition. “I kept coming to the centre and took medicines hoping for a cure. In fact, I am feeling good now!”Semiliguda native Tarulata Paraja strongly believes in Mother Nature and her abilities. “All tribal people first trust their traditional knowledge and practitioners. I believe in the same thing and encourage others to follow suit. Moreover, herbal medicines are inexpensive,” Paraja tells 101Reporters.Patients at the healing centre come for seeking treatments for minor skin infections to heart diseases, neurological disorders, high blood pressure and paralysis (Photos - Prativa Ghosh, 101Reporters)Losing plant diversity"Previously, around 80% of our requirement of herbs was met by these hills. Kasturi haladi, nilakantha kedar, jingiberi, gunjrimali, deosandha, bhumipal, kiktas lemon and penu karla are some of the local varieties that have disappeared due to climate change, illegal felling and mining. Therefore, we have to depend on various hills in nearby Rayagada and Malkangiri districts, and also Shunki hills on the Odisha-Andhra Pradesh border," says Kalpanga-based Dishari Singru Hantal.He claims the institute has treated cases of diabetes, appendicitis, sickle cell disease, heart disease, neurological disorders, paralysis, oral cancer, osteoporosis and sinusitis. “More than 20,000 people consult us every year,” he adds."Most of the trees with medicinal properties have disappeared from the Mali hills only in the last 20 years. Unsustainable harvest practices are the main reason," says Kartik Lenka, senior scientist, MS Swaminathan Research Foundation (MSSRF).Sri Gupteswar Herbal Medicine and Traditional Technology Research Centre (Photo- Prativa Ghosh; 101Reporters)Lenka blames disharis of tweaking time-tested harvesting practices. “Earlier, fruits, flowers and roots were collected at a specific time and season. However, it is done in an unskilled manner now, harming the trees in the long run. For example, removing the bark and leaves in dry months gradually kills the trees,” he says.In some cases, after the unseasonal harvest, roots, leaves and tubers are exported to Andhra Pradesh or Chhattisgarh. Though there are strict rules under the Biological Diversity Act, 2002 (Section 41(3), Chapter X), Lenka alleges that the forest department is not interested in implementing them properly.Learning curveDambarudhara Tading proudly claims that he and other disharis have managed to preserve around 100 rare varieties of medicinal plants in the four acres of land that the forest department donated to the community. They have not got any other incentive from the government so far.“We also provide free training to young healers who are enthusiastic about this profession. Even researchers from the MSSRF, Koraput Central University, Odisha Biodiversity Board, ayurveda colleges, State Medicinal Plants Board and the National Innovation Foundation come here for training. Researchers learn the ropes from us, but do not give us any credit when publishing their findings. So, we now hesitate to speak to or teach them in-depth.”For the protection and conservation of medicinal plant resources and the associated traditional knowledge, it is critical to document the locally available resources by registering them under the Peoples' Biodiversity Register at the respective gram panchayat, block, district, or urban level.In case they need to bring about any changes in their practice, the healers sit together and reach an agreement on it.The cover image is of traditional medicines at the Sri Gupteswar Herbal Medicine and Traditional Technology Research Centre (Clicked by Prativa Ghosh, 101Reporters)Edited by Rekha Pulinnoli

Odisha’s seed fest brings back 60 indigenous crops from the brink

Spearheaded by women, Burlang Festival of the Kutia Kondhs ensures everyone in the community has access to all indigenous crops, protects the region’s age-old dietary practices and promotes harmony in villagesKoraput, Odisha: The November chill belies the festive fervour in scenic Deogarh village in Odisha’s Kandhamal district. Draped in colourful sarees, a group of boisterous women from surrounding villages makes its way to the venue of the Burlang Festival. On their heads are the hand-painted burlangs (earthen/bamboo seed pots) that form the core of this festival of the Kutia Kondh community.Once at the venue, the pots are placed on a mud platform embellished with traditional motifs. Apart from the main task of exchanging seeds, the event witnesses talks on agriculture, sharing of experiences, and felicitations of farmers. It also has its set of simple pleasures. The women dance together in a wave-like movement, placing hands on each other’s shoulders, besides indulging in celebratory feasts and tuning into tribal music.A practice that fostered the community spirit and enabled sustainable integrated agriculture, Burlang Festival has helped the Kutia Kondhs of Tumudibandha tehsil save 60 indigenous seed varieties of mung, kandula, masang, kuling, kaladhan, kating, dangarrani, kangu, bazra and jower, edible roots, and locally grown herbs and spices, according to Odisha Millet Mission block coordinator Soumya Ranjan.“Sakara and dhulila mint species have also been identified as traditional crops of the tribal people of Kandhamal, though they supposedly belong to the Himalayan belt,” said Bikash Rath, a researcher and technical advisor to NIRMAN, an NGO that has been holding the Burlang Festival since 2013, after noticing that several traditional seeds in the region were disappearing.The festival, locally known as burlang jatra, began when a jaani (a women priest) noticed the severe seed shortage in the community and decided to find a solution. “Community leaders jaani, maji and bejan announce the timing of the festival. They believe the jatra would make the community realise the importance of indigenous seeds, besides overcoming the deficit through seed sharing... We celebrate three festivals: maria and anka are to please dharanipenu (the gods of nature) during times of climate crisis, while burlang jatra is held in times of seed deficit,” explained Kumuli Majhi, a young Kutia Kondh woman. The Burlang Festival has been held annually since 2013 to help the community realise the importance of indigenous seeds, besides overcoming the deficit through seed sharing (Photo courtesy of Bikash Rath/101Reporters)Traditionally, the jatra was organised every three or four years. But after NIRMAN’s intervention, it became an annual affair. The festival is organised in a different village each time, with a majority of the families in five participant gram panchayats getting involved in it. Seed exchange is voluntary in nature, and there is no barter system or seed bank facility. Though most of the attendees in the seed exchange event are women, men also accompany them for the celebrations. Sharing is caringThe Kutia Kondhs cultivate lands on dongars (hills), located far away from villages. They build earthen cottages near to these fields' crops during the harvest season. Millets, maize, pulses, sorghum, oil seeds, vegetables as well as herbs and spices are their prominent crops. Months before the festival, the mature seeds of beans, pumpkin, onion, garlic, ginger, yam and other vegetables are collected, dried and stored away for the next year. “Since high-quality seeds are essential for a good harvest, we preserve them in burlangs,” said Rukmani Nayak of Deogada in Kandhamal district.Kuni Majhi of Dupi village claimed the Kutia Adivasi women possessed in-depth traditional knowledge on harvesting, seed collection and preservation, and took an effort to pass it onto the next generation. According to Sita Majhi (60) of Rangaparu, seeds are tied up using bamboo strips and stored in specially-built mud houses that do not allow direct sunlight. Dark soil is used to build these houses, and a special mixture made from cow dung, ash and mud is prepared to polish them. This keeps out rodents and insects.The seeds are tied up using bamboo strips and stored in specially-built, pest-resistant mud houses that do not allow direct sunlight (Photo courtesy of Bikash Rath/101Reporters)Tilottama Majhi (23) of Dupi started collecting and sharing seeds after learning about them from her elders. She said they prefer to consume what they grow rather than what they get at the PDS (public distribution system) shops. According to her, the villagers claim it only to sell in the market for cash.Pointing out that seed sharing was an integral part of biodiverse farming, Ranjita Digar, a farmer from Birunga, said, “It enables us to grow our own food. The production of millets and other indigenous grains is part of the Kutia Kondh identity. Notwithstanding this, millet production has come down in recent years causing a shift in traditional dietary practices.” This very fact upholds the significance of the Burlang Festival.Promoting indigenous cropsWhen NIRMAN conducted an agricultural survey in 2011, it found that several indigenous crops had disappeared due to hybrid agricultural practices. The younger generation also associated their traditional diets with poverty and backwardness, which led to the exclusion of staples like millets from their food baskets. On the other hand, farmers stopped cultivating small grains due to lack of a steady market and procurement system. “Realising these issues, we decided to first focus on Dupi village to preserve traditional crops and knowledge practices for the future generation,” said NIRMAN executive director Prasant Mohanty.According to Dr Debashis Jena, a senior scientist at Cuttack Krishi Vigyan Kendra, hybrid seeds introduced during the Green Revolution were less drought and flood-resistant. They needed efficient management of water, fertilisers, insecticides and pesticides. With rainfall becoming erratic and weather patterns changing over the last few decades, production also dropped.As crop loss began to haunt farmers despite investing in fertilisers, pesticides and labour, elderly and tribal farmers gradually began to avoid hybrid seeds and returned to traditional farming practices and seeds which had the potential to be climate-smart, genetically diverse and sustainable.The festival is reviving not only several indigenous crops had disappeared over the years but is also encouraging farmers to switch back to traditional agriculture practices (Photo courtesy of Bikash Rath/101Reporters)They are already seeing the benefits of switching back to traditional ways. As they use only cow dung for manure, their crops earn better prices under the organic produce category. There is a huge demand for their products in Pallishree and Adivasi Melas held in the State.Sushree Mohanty, an anthropologist at the Kalinga Institute of Social Sciences, said the men in Kutia Kondh community did all the heavy work, including irrigation of farms to the actual cultivation process. The women, on the other hand, were engaged in skilful work, including preservation of seeds. NIRMAN programme officer Sigma Dan said women in the community have become conservationists of their knowledge systems, food, nutrition and health. They play a central role in all aspects of community life, from farming, to processing, to decision-making.   On why seed sharing was important, Soumya Ranjan said, “Kandhamal district is a hilly terrain and does not have much plain land. Hence, the tribal people convert hilltops into farmlands… However, not everyone can cultivate all kinds of crops and so they uphold the practice of seed exchange.”  Cover photo courtesy of Bikash Rath, NIRMANEdited by Rashmi Guha RayThis article is a part of 101Reporters' series The Promise Of Commons. In this series, we explore how judicious management of shared public resources can help the ecosystem as well as the communities inhabiting it.

Koraput tribal women rise above the rest, save traditional rice variety from extinction

Kala Jeera rice cultivation and its marketing through an e-commerce platform bring better income and social status to women farmers, while also ensuring storage of good quality seeds for future needsKoraput, Odisha: Odisha’s near-extinct Kala Jeera rice is making a comeback, thanks to the tribal women who are cultivating and marketing it to the outside world from Machhara village in Koraput district with the help of MS Swaminathan Research Foundation (MSSRF), Jeypore, and Odisha Rural Development and Marketing Society (ORMAS). A traditional variety with a distinct aroma and nutty taste, Kala Jeera rice grains resemble cumin seeds. It has medicinal properties that help increase haemoglobin levels.Researchers at the MSSRF trained the villagers of Koraput district to enhance productivity of Kala Jeera, an indigenous rice variety (Photo: Prativa Ghosh)Researchers had warned that Kala Jeera rice would gradually vanish in 12 years, but the village women brought about the much-needed change. In fact, Kala Jeera seeds sowed by them also reaped them the fruits of financial freedom.Eight years on, over 100 women farmers in Machhara and nearby villages are now involved in Kala Jeera rice production. They have formed a collective — Sabari Producer Group — which not only cultivates the rice, but also collects, processes, brands and sells it on e-commerce platform Amazon.Apart from Machhara, the group purchases Kala Jeera from farmers in over 10 nearby villages, including Mandia, Bajra, Suan, Dangarrani, Sukriguda, Bodapadar, Podeiguda and Mendhaguda.Koraput is a part of the poverty-stricken Kalahandi-Balangir-Koraput (KPK) region, where farmers cultivated mandi, kangu, suan and some rice for their basic needs (Photo: Prativa Ghosh)“Most people in our village belong to Poraja, Godaba and Bhumiyan communities. Traditionally, we cultivate rice to feed our families. We also worked under the MGNREGA scheme. Even then, we could barely manage to keep ourselves alive,” Machhara-based Chitta Chendia, who now has three acres under Kala Jeera rice cultivation, tells 101Reporters.She says adopting Kala Jeera variety has enhanced her source of income as it is priced at Rs 25 to 30 per kg in the market against the Rs 15 of a basic paddy variety. “If you cultivate basic paddy on three acres, you get Rs 50,000 to 70,000 per harvest cycle (once in a year); for Kala Jeera rice covering the same area, you get around Rs 2 lakh per cycle,” she elaborates, adding how she earns enough to send children to school now.From sowing seeds to packaging the rice, involves a community of over 200 women from rural parts of Koraput, Odisha (Photo: Prativa Ghosh)According to Daimati Chendy, not everyone was involved in farming Kala Jeera initially. But on realising the demand for the product in Amazon, many women joined the initiative. From just 30, the number of cultivators has grown to over 100 in the last eight years. “Even landless women now take up cultivation in plots on lease,” Chendy says.Sita Jani of Machhara expanded her Kala Jeera cultivation by getting another plot on lease, apart from utilising her small piece of land. Seeds are available easily and at affordable prices, and there is no struggle to sell the produce either, she says.“Due to our successful enterprise, the women of our village are seen differently now. We got opportunities to visit big cities and talk to people as equals. Even men respect us more and want to help us so that we can bring in more money home,” says Haribola Sukia.Initial days of struggleThe traditional knowledge of tribal community was utilised to procure and increase the yield of Kala Jeera variety of rice (Photo: Prativa Ghosh)A special committee has been constituted to oversee the seed banks, used to store indigenous seeds of Kala Jeera rice (Photo: Prativa Ghosh)A senior scientist at Watershed Support Services and Activities Network (WASSAN), Sushant Choudhary remembers how difficult it was in the initial days of the project to convince farmers to cultivate Kala Jeera commercially.“Koraput is a part of the poverty-stricken Kalahandi-Balangir-Koraput (KPK) region, where women cultivated mandi, kangu, suan and some rice for their basic needs. Yet, they were finding it difficult to meet their daily food requirements,” says Choudhary, who has been working for Kala Jeera conservation since 2010.Seed conservation, genetic enhancement and gainful utilisation of limited resources demanded serious attention to make Kala Jeera appealing to the farmers. As a follow-up, the MSSRF team and some tribal farmers surveyed the plots under Kala Jeera cultivation and identified low yield as one of the major concerns. Non-availability of both quality seeds and financial support for cultivation was another key issue.Researchers had warned that Kala Jeera rice would gradually vanish in 12 years, but the village women brought about the much-needed change, which provided them financial freedom (Photo: Prativa Ghosh)The MSSRF also found that Kala Jeera farmers were vulnerable to exploitation by moneylenders as they could not repay loans due to poor returns from the crop. The MSSRF started training farmers to safely store seeds in village seed banks and exhorted them to sell only rice, not seeds.The ORMAS also supported women farmers in a big way. “We are working in Machhara, Kotpad, Borigumma and Kundra, all of which have one producer group each. Every year, we procure over 10 metric tonnes of Kala Jeera rice for supply, earning over Rs 14 lakh. This whole process employs around 200 women,” ORMAS Deputy Chief Executive Officer Roshan Kartik tells 101Reporters. Seed banks make a difference  “Nearly 57% of the total cropped area in Odisha is drought-prone. So, drought-tolerance in crops is crucial for maintaining a stable yield, especially in a rainfed ecosystem. Koraput district is drought-prone, which is why cultivating indigenous drought tolerant species like Kala Jeera rice benefits all,” say Kartik Lenka, an MSSRF senior scientist, and Debabrata Panda, assistant professor, Biodiversity and Conservation of Natural Resources Department, Koraput Central University, in a research paper.Due to a successful enterprise, women have also achieved a social status in their village (Photo: Prativa Ghosh)Traditional farming practices are employed in Kala Jeera cultivation, which is fully organic. “Instead of chemical fertilisers, we make organic manure using readily available components such as cow urine and leaves of neem, papaya and pomegranate, among others,” explains Jani.Additionally, the researchers at the MSSRF have trained the villagers of Koraput district to enhance productivity while staying true to traditional methods. “Using our traditional knowledge, we could grow three quintals of Kala Jeera rice in an acre. After training, we now harvest 10 to 15 quintals from the same land,” she says.According to Surajita Turuk, the MSSRF field officer and officer-in-charge of Machhara village, traditional fertilisers and seed purification method used by tribals for generations are the easiest ways to ensure organic farming. “We have branded them as Jibamruta and Bijamruta.”“Seeds for the seed bank are collected from relatives and surrounding villagers, and then distributed among beneficiary farmers. We have a special committee for the seed bank,” Haribola Pitia explains.Anyone who gets seeds from the bank has to return more seeds than they have taken. This is the rule, though it varies from village to village. “In Machhara, if someone takes 10 kg of seed, she has to return 12 to 13 kg. In Kundra, you have to return 14 kg for every 10 kg taken,” informs Pitia.Over 100 women have formed a collective — Sabari Producer Group — which not only cultivates the rice, but also collects, processes, brands and sells the rice on e-commerce platform Amazon (Photo: Prativa Ghosh)Before the sowing season, villagers get together to identify good quality seeds and decide on the quantity to be distributed in each area.They will also reach an understanding on how to collect the seeds back from the beneficiary.Due to these efforts, Koraput district today stands as a fine example of community participation for biodiversity conservation. Edited by Tanya ShrivastavaThe cover image is of women part of the Kala Jeera initiative in Koraput district, Odisha, captured by Prativa Ghosh.This article is a part of 101Reporters' series The Promise Of Commons. In this series, we explore how judicious management of shared public resources can help the ecosystem as well as the communities inhabiting it.

Wild yams provide health and wealth to Odisha tribals

The high nutritional and immunity-boosting qualities of tubers keep the vulnerable communities in Koraput in good health, while its cultivation improves both financial situation in hamlets and forest cover Koraput, Odisha: The humble wild yam is a staple of the tribal population of Odisha. The region is home to many yam varieties, including the famed jangali kanda, which provide nutrition and boost the immune system. Not to say, the seven particularly vulnerable tribal groups in Koraput survive on 122 types of wild trees, creepers, bushes, fruits and tubers!“The collection of wild yams is an age-old practice. All our forefathers did it,” says Trilochan Muduli of Bolyguda village in Koraput district. Muduli belongs to the Paroja community, a particularly vulnerable group. Harvesting and protecting all forest food sources are part of the traditional knowledge of many tribes here, among which yam stands out. Reason: its ability to provide both nutritional cushion and commercial benefits to the forest-dwelling communities.This boiled spud is often served with ragi gruel or rice. A popular recipe calls for cooking the chopped tubers with pulses, eggplant and onion, liberally seasoned with garlic, chilly, turmeric powder and salt. The yam also finds its way into traditional curries when prepared with hill gram, horse gram and bhodei. Sometimes, it is fashioned into a soup, called ambila, along with rice powder.The tribal women dig at a depth of three to four feet to collect wild yams from the forest (Photo: Prativa Ghosh)The tubers collected from the forest are also prized for their use in traditional medicines for treating arthritis, cold, fever, cough, menstrual disorders, and skin diseases. Shuaram Chalan, a traditional healer or dishari, has been practising for 40 years and learnt the trade from his father. He buys yam and many other forest products from tribal communities, in addition to cultivating wild yams on his land. A recent research by Dr Debabrata Panda at the Central University of Koraput brought the benefits of jangali kanda to the fore. “During the post-COVID-19 days, we studied the lifestyle and food patterns of tribal communities and found that despite having a vitamin deficiency, the population was not deficient in nutrients and minerals,” Dr Jayant Nayak of the Central University told 101Reporters.In the paper, Panda claims that wild yams could be the key to fill the nutrition gaps in Koraput tribals. As indicated by the research, yam (Dioscorea spp.) is recognised as the fourth most important tuber that plays a prime role in the food habits of forest-dwelling communities during periods of food scarcity. Twin effectEach family of the Gunji and Lenja villages of Boipariguda block collects wild yams from the forest on the hillock and sells it in the market. A family collects as much as 20 to 25 kg of yam in a month, saves some of it for personal consumption and sells the rest, earning between Rs 2,000 to Rs 3,000.To harvest the tuber, one has to dig at a depth of three to four feet. “The village women go into the forest to collect them. They know when is the best time to harvest and where exactly in the dense forest can they find high-quality yams,” Muduli says.Wild yams provide a nutritional cushion to the Koraput tribals in Odisha (Photo: Sourced by Prativa Ghosh)Tulshi Jani of Jhiaguda village says, “We consume it daily, and sell the surplus to disharis (traditional healers). Disharis from Similiguda, Lamtaput, Potangi, Kotpad and Kundra purchase yams from us at the rate of Rs 200 per kg. They collect up to 50 kg of the tuber in a month.” For most villagers, around 60% of their household income comes from yams.Usually, a group goes into the forest to get the yams, which are enough to provide for one hamlet or almost 10 families, who divide the produce among themselves. The distribution depends on the number of family members, and the purpose of collection — whether it is for personal consumption or sale.There is a market for Odisha’s yams in Chhattisgarh as well. Ghasi Harijan of Badamundipadar in Koraput supplies yams from the forest in Kundra, which lies on the border with the neighbouring state.“Medium-scale businessmen come to me for wild yams. I get them directly from the forest dwellers or buy them from the local market,” says Harijan, adding that he usually collects about 8 to 10 kg of yams from each tribal family per day and wraps them in bags for supply in Chhattisgarh.“From May-end to July-end, wild yams help me earn Rs 15,000 to 20,000 per month,” says Harijan.Returning the favourThe tribal population returns the favour that nature does by taking up forest conservation activities. Both men and women follow thengapalli (thenga means stick and palli means turn), where they patrol the forest area with a stick in hand and protect it from poachers and smugglers. In Maliguda and Pukulpada, locals have demarcated their forests from the neighbouring villages to have better control over conservation practices. Twelve years ago, Maliguda shared a large forest area with Kurkuti village, but it became difficult to govern the conservation activities. “We were on the verge of losing all green cover," explains Mangala Mali, president of Maliguda Vana Surakhya Samiti (VSS).The tribals of Koraput, Odisha are actively involved in the conservation practices to preserve their forests (Photo: Sourced by Prativa Ghosh)Alarmed by the situation, Maliguda residents collectively decided to demarcate their 60 acres of forest land. Every day, five to six villagers, along with two sevakars (helpers), keep a vigil in the forest. All the 85 families residing here pay in cash or kind — 15 kg of rice collectively per year — to the sevakars in return for their services."Since 2019, the forest department has been providing technical assistance in development projects such as tree planting, setting up ponds for rainwater harvesting, and marketing of our minor forest produce by the Tribal Development Co-operative Corporation," Mali says.Dibya Madhuri Sethy, Range Officer, Boipariguda, confirms Mali's statement. "We have been associated with the community since 2020. After the formation of the VSS, people are engaged in activities such as pineapple plantation, capacity building programmes by the Odisha Livelihood Mission, marketing of forest produce at Adivasi Mela, Pallishree Mela, Toshali, and the ORMAS (Odisha Rural Development and Marketing Society) Mela, to name a few."The department is considering granting land rights to the community under the Community Forest Rights category, she adds.A recent research by Dr Debabrata Panda at the Central University of Koraput brought the benefits of jangali kanda to the fore (Photo: Sourced by Prativa Ghosh)The tribal community has their own rules for forest protection, which are decided by the village committee. Padam Pradhani, a member of the Boliguda village committee, says, “Our village falls under the protected forest, and anything to do with the forest and its conservation, including the collection of minor produce, is controlled by the village committee. Nothing goes out without its permission.”Dr Kartik Charan Lenka, a senior scientist at the MS Swaminathan Research Foundation in Jeypore, Odisha, informs that a People’s Biodiversity Register and Biodiversity Management Committees have been created in Koraput, with the help of the Odisha Biodiversity Board. “The idea is to promote equitable sharing of benefits. Also, there is a need to create awareness among the forest community on the commercial aspects.” Any industry that extracts biological resources from the forest villages has to share a part of its revenue with the local community.Elaborating further, Lenka says that when the sale of yam begins on an industrial scale, the management committees would be empowered to negotiate with traders/corporations and regulate the harvest and supply, with the State Biodiversity Board playing the role of a middleman. The forest department would also have a role in granting permissions to find/expand cultivation sites.A family collects as much as 20 to 25 kg of yam in a month, saves some of it for personal consumption and sells the rest (Photo: Sourced by Prativa Ghosh)But harvesting is now happening at the individual level. And in this case, the traditional method of harvesting is sustainable in itself, Lenka says. The tribal farmers ensure that they do not over-harvest from one particular site and carefully cut the spud and leave behind the root and seed so that fresh yams can sprout when it rains. “The Biological Diversity Act, 2002, and the Forest Rights Act, 2006, have given formal recognition to the local communities’ knowledge of their biodiversity and their responsibility to protect and conserve the same,” says Dr Sweta Mishra of the Scheduled Castes and Scheduled Tribes Research and Training Institute, while adding that many tubers and wild yams are on the International Union for Conservation of Nature’s Red List of Threatened Species.“Conservation and sustainable use of wild yams are essential for the optimal use of biodiversity and for meeting the present and future food and medicinal needs of the locals,” Mishra emphasises.Edited by Tanya ShrivastavaThis article is a part of a 101Reporters' series on The Promise Of Commons. In this series, we will explore how judicious management of shared public resources can help the ecosystem as well as the communities inhabiting it.The cover image is of Koraput locals buying wild yams from the tribals, captured by Prativa Ghosh.

Mayurbhanj’s tribal communities bind with the best, tie rakhis to trees

The annual Jungle Raksha Bandhan Utsav not only reinforces the link between tribal communities and forests, but also helps them claim forestland pattas under the FRAMayurbhanj, Odisha: Hundreds of acres of forestland in Mayurbhanj district of Odisha are safe today, thanks to the Jungle Raksha Bandhan Utsav organised annually by the tribal communities here. As part of the festival, they tie rakhis to the trees with a promise to protect them from illegal felling and forest fires.In the summer season, people actively participate in clearing dried branches and dead trees from as many as 750 village forests in 21 blocks of the district. They repeat the process every three or four days to keep forest fires at bay.“Be it celebrations or funerals, we need forest produce. However, we did not understand its importance until about three decades ago. At that time, timber mafias from West Bengal and Jharkhand ruled the roost here,” said Mohan Murmu (50), a village committee member of Hatimada in Suliapada block.According to him, the situation became so dire that they had to travel about 10km to access basic forest produce. Food scarcity was acute, forcing villagers to migrate to Kolkata and Midnapur in West Bengal. In those tumultuous days of 1992, some tribal families in Hatimada understood the importance of their village forest and formed several groups with around 10 people in each to offer full-time forest protection. This way, they managed to save 150 acres of forestland!Hatimada again set an example in 2004, when the tribal communities launched a unique tradition of tying rakhis to trees. Soon, the entire district followed suit. On the eve of the ritual, the priests officially invite the villagers, decked in traditional attire, to the celebrationsEvery year, preparations begin with a community meeting before Rakhi Purnima, presided by the Majhihadam or the Santhal head priest of Sajanti village, and Dehuri Nayak, another priest. A decision is made on budget allocation and other festival-related matters. In addition, rules to ensure forest protection and procure minor produce are laid out.  On the eve of parvan (ritual), the Majhihadam and Dehuri Nayak officially invite the villagers for the celebrations. Men and women join the parvan in traditional attires, and dance to the tune of madal and dhamsa.The Nayak takes mango leaf, sal leaf, honey, ghata, kalasi, jhuna and deepa to the forest and begins the rituals. As per the tribal tradition, the priest ends the prayer with a chant in Santhali language: "Johar bo goshain maranburu tehenja dinre ne tobe alele banga amkana ar amm sala tapal segei le dahayada abad dinge nankage amho alia dukh bujhani aleha amle rakhami" (Oh universe, today, on this auspicious day, we offer you prayers unitedly and commit to taking care of you. Please take care of us and bear all of our sorrows. Give us health, food and rain.)The long road to protection  Even though forest protection began in 1992, the road was not easy or safe for the villagers.“Timber mafias threatened us several times, but we did not give up on our forests,” said Rebati Hansda of Hatimada. As a result, the situation improved in a few years’ time. The sal trees started to grow again, and the canal near the village had water even in the dry months (April to June). It also helped irrigate the nearby lands in the kharif season.“Mayurbhanj is famous for the Similipal Biosphere Reserve. In 2004, we learnt the locals were protecting village forests, but not in a systematic way.  The participation of women was also very low,” said Bibekananda Pramanik, honorary wildlife warden, Mayurbhanj.The villagers and the forest department did not share a good relationship then. “Introducing a joint forest management programme was a difficult task. But after a series of meetings, it was decided that at least one man and woman would join the protection committees.”“The forests were geographically demarcated into clusters and villages close to a cluster became a part of that cluster. The protection committees gradually evolved into management committees that laid down the rules for accessing forest produce,” he said.(Above) The Gunfa stream which has been revived due to the forest conservation efforts, strengthened through traditions like tying rakhis to treesA green paradiseOnce a barren land, Hatimada is now known for its green cover. This became possible by the consistent efforts of 170 Santhal families residing here. Panmani Hembram, a local, said the families depend on forest produce for sustenance, be it the leaves of mahua, sal and tendu, or turmeric and mushrooms.“Santhals neither celebrate Raksha Bandhan nor have guardian deities. Our sacred land is the forest, and our Gods are animals and trees. We call this land jahira, where no one can enter,” Hembram explained.According to Hatimada’s Dehuri Nayak Khelaram Murmu, all tribals follow the decisions made by the village committee as laws. “In 2004, SPARDA, a local NGO, first came forward with the suggestion of tying rakhi to trees, but we refused. Later, we realised that it was like a sacred bond of promise to protect the forest. We then took it up wholeheartedly.”Neighbouring villages of Kankani, Dandiadiha, Kalajhori, Keutunimari and Santungadua have adopted the practice since then. “Multiple village forests have come together to form a mahasangha, through which we appeal to the government regarding land rights under the Forest Rights Act (FRA), 2006, and other associated rights,” Murmu said, adding that 38 people have received lands in the village under the FRA.Thanks to the extensive conservation efforts, Mayurbhanj district now has the distinction of accessing maximum forestland pattas/individual rights under the FRA, says Dr Sweta Mishra, a researcher on the FRA and tribal livelihoods.“So far, 52,820 people have received forest land pattas or individual rights over land under the FRA. About 69,023 people have submitted land rights claims under the FRA, of which 65,014 are tribals,” she added.Community members put on a dance to welcome the priests to the Jungle Rakhsabandhan Utsav The district committee has approved land pattas for 53,035 people, under which 14,288.15 hectares have been allotted, Mishra said. In addition, 717 gram sabhas have been given both community rights and community forest resource rights under the FRA, by which 1,51,413 hectares of land has been assigned.These rights allow gram sabhas to manage their own forests and gather forest produce. If sustained, these measures will go a long way in alleviating poverty, attaining development goals and achieving climate justice. Edited by Rashmi Guha Ray The cover image, captured by Prativa Ghosh, shows a tribal woman tying a rakhi to a treeThis article is a part of a 101Reporters' series on The Promise Of Commons. In this series, we will explore how judicious management of shared public resources can help the ecosystem as well as the communities inhabiting it.

Ganjam, Odisha: What does it take to be friends with the Indian antelope?

In popular discourse, the blackbuck has always been a big name in wildlife conservation. Villages in Ganjam district are now looking to turn a new page in the conservation story of the Indian antelope, while seeking to transform their lives, as well.Ganjam, Odisha: “We heard of a time when the village was hit by a drought for three years. People hardly had any food. And as they starved, wild animals migrated from the forest to the village. Among them were the blackbuck, which had arrived in Bhetanai for the first time,” narrates Suresh Maharana, an elderly resident of the village. The very next year, Maharana adds, it rained in Bhetanai, and everything returned to normal.“Since then, people have believed that these animals are lucky for the village. So we never stop blackbuck from eating our crops,” he says, describing the close bond their ancestors share with the blackbucks.Maharana then goes on to share another folklore: “Since Lord Ram chased a deer and lost Sita, it's believed that bad luck will fall upon anyone who harms the blackbuck.”True or not, this relationship with the endangered animal, steeped in lore and tradition, has pinned rural Odisha on the map.Kailash Chandra Maharana, a Ganjam local rescues and rears blackbucks despite adversities.In Bhetanai, around 50km from Berhampur, blackbucks — the herbivores that need large grazing land — get a free pass to roam on the farmlands of the villagers and despite the crop loss, villagers believe that the Indian antelopes are the reason for their wealth and happiness.Over the last decade, locals in Ganjam have been involved in this conservation, so much so that their work has drawn the eyes of several parties. Not only has there been an increase in the number of blackbuck in the district, tourists, too, have flocked to the region to catch a glimpse of the animal, giving it a unique identity.The local conservation storyNearly 90% of Bhetanai’s residents say they have lost crops to blackbuck, but they hardly have any complaints. The reason being, new employment opportunities — something they desperately needed as agriculture couldn’t be relied upon as a primary livelihood means.  As informed by Pratyush Mahapatra, a scientist at Zoological Survey of India, a 2010 report by the department on blackbuck stated that around 25% of the fields in Bhetanai were barren.The villagers here have set an example for public participation in wildlife protection, with every villager acting as a guardian. It is because of these community efforts, that Bhetanai is moving past the agri-sector and looking at tourism as a dependable alternate livelihood. One such ‘guardian’ is 52-year-old Kailash Chandra Maharana, who says villagers spend time rescuing and rearing the blackbuck despite adversities.The development of the grasslands by the forest department provides grazing space for blackbucks which in turn reduces crop loss for farmers.Furthermore, members of various women-led self-help groups (SHG) and anganwadi workers in Bhetanai are also involved in the process. Incidentally, it is the women of these SHGs who collect data on blackbuck — their movement, changing food habits etc. A Vana Surakhya Samiti was also set up to protect the species with the help of the Odisha government's forest department.Usha Rani, an anganwadi worker in Sadhhi Nayapally village, says their centres play a crucial role in blackbuck conservation in Ganjam.“In our village, around seven SHGs dedicate themselves to the conservation of blackbuck.”Bishnu Majhi, who has been involved in conservation work for the past 20 years, says women of the SHGs have been distributing leaflets to improve public awareness on blackbucks. In addition, several paintings adorn the walls of government schools to create awareness among children. Furthermore, Dilip Kumar Rout, the Ghumsura divisional forest officer, says, “Just like the Bishnois of western Rajasthan and the Vala Rajputs of Saurashtra, the people of Ganjam have been enthusiastically protecting this animal. When the whole community works to protect them, it runs on auto-pilot with no major government involvement required.”Efforts of the forest departmentIn India, the blackbuck is protected under Schedule I of the Wildlife Protection Act, 1972. It is also included in the International Union for Conservation of Nature — Red List. While its numbers in India had dwindled by the 1990s, conservation efforts for this rare species gathered pace due to public participation, and their numbers are now on the rise again.Authorities carve out 20 acres of crop fields, harvested four times a year to feed the blackbuck population in Ganjam, Odisha.Odisha is the prime example of such community effort. According to a survey conducted by the state forest department, the blackbuck population spiked from 1,533 in 2011 to 2,809 in 2018 and 6,875 by 2021.Moreover, a blackbuck protection committee was established in 1990, says Bhetanai resident Amulya Upadhyaya, adding that a district-level committee was formed later with the help of villagers. This committee stood like a shield to protect the species.With the rise in the number of blackbuck, crop damage, too, soared. But villagers are still firm on their stance that no blackbuck should be harmed in any way. So to help them protect the animals and also limit crop loss, the local forest department has stepped in.To begin with, the department tracked the movement of herds. It then acquired land from the villagers on lease and created specific crop land for them. These patches now grow pulses like green gram, Bengal gram and ragi, among others. The development of the grassland has also helped provide ample space for blackbuck to graze, which has, in turn, helped reduce crop loss.In Bhetanai, blackbucks — the herbivores that need large grazing land — get a free pass to roam on the farmlands despite the crop loss.Moreover, authorities carved out 20 acres of crop fields, which are harvested four times a year, to feed the blackbuck, in addition to the 20 water bodies it set up, like ponds, game tanks and salt licks, for the animal.The forest department has also made arrangements to treat these blackbuck endangered by road accidents and stray dogs. Beside all this, the department is providing all kinds of financial and technical assistance to protect and conserve the species through public participation; the region has been declared a protected area.A tourism drawWhile crop loss may have affected the economy of Bhetanai, villagers seem to have found a bigger source of income. In December and January every year, thousands of tourists flock to the village in Ganjam to spot the blackbuck. According to Ganjam tourist officer Ratikanta Mohapatra, nearly 20,000 tourists visit the district yearly to see the animals. Even during the pandemic, several experts, photographers and nature lovers continued to visit Bhetanai.Experts, photographers and nature lovers visit Bhetanai in Gnajam district, Odisha to spot the endangered species.A number of ingenious steps have also been taken keeping tourists in mind. Shashi Paul, the principal chief conservator of forests (wildlife), says the local forest department constructed a four-storey watchtower from where people can watch the blackbuck and monitor their behaviour.The tourist influx has also helped the region’s youth with employment opportunities.The state tourism department has worked alongside Tata Steel Foundation in Ganjam district’s Gopalpur to train the youth as guides, which aims to secure a sustainable livelihood for these youngsters.This article is a part of a 101Reporters' series on The Promise Of Commons. In this series, we will explore how judicious management of shared public resources can help the ecosystem as well as the communities inhabiting it.Edited by Sharad AkavoorAll photos: Asit Kumar Sathpathy

Koraput's caffeine fix: Coffee cultivation mitigates distressed migration among Odisha's tribals

Coffee farming has transformed the lives of adivasis in Koraput, empowering them with dignified employment and livelihood security and also including them in managing the natural resources of their ancestral homeland. Koraput, Odisha: "Life has transformed due to coffee. Although work was available, it took months to get the money. However, now the Tribal Development Cooperative Corporation of Odisha Limited (TDCCOL) comes home and buys coffee berries directly from us. We pluck the berries at night and send them for processing; we also receive the money within the day. This year alone, I earned a profit of Rs 21,500, selling 480kg of coffee berries," says Balram Huntal of Kiramba village, Nandpur block. Koraput, nestled in the hilly terrain of the Eastern Ghats, at an altitude of 3,000ft above sea level, is ideal for coffee cultivation due to its cool climate and favourable rainfall. However, before coffee became a viable economic possibility, distressed migration was the only option, with most tribal families travelling from Koraput to Odisha's neighbouring states yearly. The scarcity of employment opportunities, climate change-induced environmental factors, poor agricultural production, lack of irrigation and drought, deforestation, inadequate food security, low working wages, economic deprivation, exploitation by moneylenders or middlemen, deplorable working conditions, excessive debt, and an overall bleak prospect of surviving with dignity forced people to leave their homes and seek better options. Coffee to the rescueKeeping these socio-economic roadblocks in mind, the district administration has tried to provide alternative employment through coffee cultivation to those workers who do not hold job cards. The government is extending support to the adivasis from Koraput, Nandpur, Dasmantpur, Laxmipur, and Lamatput; two coffee nurseries have been set up in Nandpur, Lamatput and Dasmantpur, and one each in Koraput, Similiguda and Laxmipur. District Labour Officer Prasno Panigrahi tells 101Reporters, "As many as 9,940 people migrated for work from the district during the Covid-19 pandemic. Of this, 3,843 migrant construction workers returned. Of these, 2,678 were unskilled and 172 went to work at brick kilns. Many of them are now employed as labourers at coffee plantations." Manik Kooda of Golur village, Nandpur block, says, "Three self-help groups (SHG) in the villages have been involved in growing and selling coffee, earning more than Rs 40,000 yearly. This year, our profit margin rose by Rs 12,000 per SHG. This crop has, indeed, brought about a remarkable change in the lives of the tribal people, who mainly practised shifting cultivation, or podu, for generations." Take Subhadra Badnayak, for instance. A resident of Pujasil village in Koraput, she gained livelihood through coffee cultivation."We've been growing coffee since 2012 but did not get much money out of it because traders used to buy from us at Rs 10 to 15 per kg. However, TDCCOL started buying it at Rs 35 per kg. Last year, with the help of the Coffee Board, the Coffee Development Trust, and the district administration, we began to sell at Rs 45 per kg," she says. "Earlier families were supported through daily working wages. But now, I earn some money by cultivating coffee on 2 acres and selling 294kg of coffee berries. Besides coffee, we cultivate black pepper and dragon fruit, which has led to economic recovery. The Odisha Livelihood Mission (OLM) has also provided us employment as labourers working in the coffee nursery for the past eight months," Badnayak adds. Migration was the only way out"Every year, the whole family used to go to Andhra Pradesh in search of work. Due to the unavailability of work at the time of Covid, we borrowed a lot of money," recalls one Diba Jani of Punjisil village, Dasmantapur block. "My children even had to drop out of school. But with the help of TDCCOL, we sold 750kg of coffee in 2021 and made a profit of Rs 34,000. Now, I can work on my land in my village, and the children have also resumed school." Until a few years ago, Sumoni Dami of Ghumar village under Lamtaput block would travel to Visakhapatnam in Andhra Pradesh or Jagdalpur in Chhattisgarh in October-November in search for work. They were forced to migrate with their entire family, looking for a means to earn a living and escape the looming threat of Naxalites within their native village. The situation has since improved, as Dami and other farmers from the village are now keen on coffee cultivation after the government gave them incentives. For the past eight months, they have received funds to grow coffee in government nurseries, using scientific techniques prescribed by the Coffee Board and cultivating the crop on their own farmlands. A life-altering means of livelihoodSasmita Samantaray, OLM project manager in charge of coffee nurseries says that for the first time, through the cultivation of coffee, people have won their rights. Starting from seedlings, farmers can cultivate in their authorised hill lands and earn a profit through the berries."Presently, the government has sanctioned the official papers of the hill forest land under the forest land rights, wherein people receive encouragement and support to cultivate coffee. Beyond the coffee nursery, the sale of fertilisers and garden soil through the efforts of women's SHGs is also paving the path for new employment," she adds. "The collective labour of communities is contributing to operations and increasing dividends. Women from multiple villages — about 100 women from 10 SHGs — have put in many hours for this project, while the men have received gainful employment transporting fodder and building nurseries and plantations." According to Director, Migration & Education, at Aide et Action International Umi Daniel, in 2020, at the height of the pandemic, around 2 lakh migrant labourers returned to undivided Koraput, of whom, a high number of adivasis had travelled to Chhattisgarh and Andhra Pradesh to work at brick factories. "It is also not an easy task to acquire work under the Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) because people do not have job cards," he adds. "According to government data for 2017-18, 2,92,549 households in the district had the card under MGNREGA, of which 93,519 (31%) had access to MGNREGA, and only 884 (0.94%) households obtained 100 days of work. So it's heartening to see how coffee cultivation provides work to unskilled labour from tribal households. The district administration should strategise further to give them more work." Senior Liaison Officer at the Koraput Coffee Board Upendra Saha, too, believes that most adivasis under the Forest Rights Act have become self-sufficient due to coffee cultivation. "Until 2017, coffee was grown on 1,777 hectares with the help of the Coffee Board and the Soil Conservation Department. Between 2017 and 2022, plantations were set up on 232ha of land. This helps employ 1,500 adivasis under the act," Saha adds. "In the entire state, 3.46 lakh ha is conducive for coffee farming, of which 1.46 lakh ha is in Koraput alone. However, till date, only 3,000ha has been utilised; nevertheless, this has brought much-needed relief to farmers like Dami. Growing coffee offers permanent employment and profitable yields to the farmers not just for a few seasons; it guarantees economic survival for almost 20 years." Furthermore, in light of its economic profitability and for the advancement of coffee in Odisha, the state government has envisioned the Coffee Mission independently for the first time, under which coffee cultivation will be done on 5,000ha of Koraput district, offering an opportunity for self-reliance to old and traditional farmers. Of this 5,000ha, 2,072ha will be cultivated with the help of migrant labour from the district. Therefore, the TDCCOL, since 2018, has helped and succeeded in building a trusted brand of premium wild forest coffee made by the tribal communities of Koraput, which has gained widespread fame and acceptance as "Koraput Coffee".Edited by Grace JayanthiAll photos: Sourced via Detour OdishaFeatured image of a tribal woman in Koraput district, Odisha plucking ripe coffee seeds has been sourced by Prativa Ghosh via Detour Odisha