Learning is earning for women entrepreneurs from the Northeast

They embark on a journey of acquiring knowledge about scientific practices under the expert guidance of Krishi Vigyan Kendras to make a mark in agriculture, poultry and livestock management Guwahati, Assam: Amid the vast stretches of tea gardens and the striking mountain views of Soureni in Sikkim lies the modest dairy farm of Tika Khanal (41). As we enter, she can be seen operating a pressure washer to keep her cowshed spic and span. Khanal initially tried her luck cultivating desi vegetables and pahenlo makkoi (a local maize variety). In 2015, she decided to start livestock rearing by acquiring two local goats and cattle each. However, she faced hurdles along the way. “The animals were yielding low milk even during their peak lactation period. Lack of quality fodder and livestock diseases made it extremely challenging,” she shares candidly.Tika Khanal cleaning her cows (Photo sourced from Tika Khanal)She learnt about the Krishi Vigyan Kendra (KVK) at that time when she was looking for solutions to her problems. In 2017, she joined the KVK in East Sikkim, seeking knowledge and training. She never had to look back since then as she was provided with the expertise needed to rear enhanced breeds and implement scientific livestock management practices. “I never missed a training session or field demonstration,” she states.Milk production has witnessed a remarkable increase after scientific training, with her annual income growing by over 200%. “I could make Rs 50,000 per month from my four cows earlier. But after putting KVK training to use, I was able to purchase another cow and increase the earnings to Rs 1.25 lakh per month,” she says. Khanal at present owns seven cows and her income has since then risen to Rs 1.50 lakh per month.   In recognition of her outstanding contributions to the dairy sector, ICAR-Research Complex for North-Eastern Hills Region, Umiam, Meghalaya, conferred the Best Innovative Farmer Award on Khanal in January 2023.   A homemaker, Junuma Mali Deka (35) stumbled upon a training session in marigold production offered at KVK Morigaon, Assam, when she was looking for employment after her marriage to a native of Dandua in the district. Following the training, she initiated her own nursery in 2018. Her nursery boasts of a diverse array of nearly 60 flower varieties, including rose, hibiscus, marigold, orchid and gerbera.Junuma Mali Deka at her diary (Photo sourced from Junuma Mali Deka)“The flowers I grow are of superior quality because I use vermicompost only,” she says, adding that gerberas are a popular choice among her customers as they are widely used in bouquets and floral decorations. She sells most of them locally and sometimes in Guwahati.  This is not the only venture that Deka nurtures. Her dairy farm also took root in 2018, initially starting with one cow that yielded around five litres of milk per day. She says professional guidance helped her learn how to maintain the cow, what and how much to feed, and how to keep it healthy and disease-free. Deka now manages a livestock portfolio consisting of 22 goats and 13 cows, producing and selling 70 to 90 litres of milk daily. This dairy enterprise contributes significantly to her monthly profit of Rs 50,000. Seed distribution to women farmers under the aegis of ICAR-ATARI Zone VI (Photo - ICAR-ATARI Zone VI)New beginningsThough Hema Taki (47) was interested in agriculture since her childhood, she took it up only after marriage when her mother-in-law encouraged her. After trying her hand at agriculture and animal husbandry in the remote Runne village in East Siang district, Arunachal Pradesh, she turned to backyard poultry farming in 2011 by purchasing one-day-old Vanaraja chicks, a breed developed by Indian Council of Agricultural Research (ICAR)-Directorate of Poultry Research, Hyderabad, from the Pasighat local market.Her life took a remarkable turn when she met the officials of KVK East Siang in 2013, a time she embarked on a journey of learning and innovation under their expert guidance. She began employing an indigenous brooder made from bamboo and carton material, equipped with electrical bulbs to provide essential artificial heat to the chicks during their initial three weeks.A picture of Hema Taki (Photo sourced from Hema Taki)She received comprehensive training on crucial aspects, including proper food concentration, and regular deworming and vaccination protocols against Infectious Bursal Disease and Newcastle Disease. Taki currently breeds nearly 200 Vanaraja birds, from which she obtains 13,000 eggs in every batch.  Expressing her gratitude for KVK’s transformative role, Taki states, “I have acquired knowledge about scientific animal rearing, wherein animals are grown in a way that ensures income, employment and food security. The insights from specialist scientists have been instrumental in expanding my business.”Thanks to her relentless dedication, Taki’s annual income has soared from Rs 32,000 to an impressive Rs 1.65 lakh. In addition to her poultry and animal husbandry ventures, she cultivates advanced varieties of vegetables and rice.F Gupa Biswakarma (45) had the opportunity to serve as a panchayat councillor of Joyrampur village in Bordoloni block of Assam’s Dhemaji upon her election around 15 years ago. The role offered her a unique perspective on Assam’s untapped agricultural/livestock potential, which had been hampered by a lack of local interest. The realisation prompted Biswakarma to venture into dairy farming by acquiring her first cow with her family’s support.F Gupa Biswakarma cleaning her cow (Photo sourced from F Gupa Biswakarma) “My family enjoys milk and milk products, so I started Laxmi Dairy in 2013 to provide them with fresh milk and dairy products,” says Biswakarma, who now owns 45 cows.In 2022, she underwent a scientific training on milk management at KVK Dhemaji to enhance the quality of her dairy products. “I learned how to extract pure milk, and gained valuable insights into maintaining the health and productivity of cows,”  she shares.Biswakarma has diversified her business by selling homemade paneer and generating substantial profits. She generates a monthly earning of around Rs 1 lakh these days. To help the community, she also provides employment to several villagers. Lipi Deb Bhowmick (43) starts her day before sunrise. The mother of a toddler, she completes her household chores early and reports at the block panchayat office by 10 am. In her role as the krishi sakhi of West Sonatala village in Khowai district of Tripura, she single-handedly provides emotional, financial and technical support to around 700 women farmers.Lipi Deb handing over her production to the officials (Photo sourced from Lipi Deb)“Being a krishi sakhi, I act as a bridge to disseminate information on government announcements to the farmers. I also represent farmers before the government bodies,” Bhowmick informs. She is a strong advocate for organic farming practices and passionately encourages women to adopt the use of vermicompost over conventional fertilisers. Under her able guidance, all the women farmers she deals with have been diligently adopting sustainable and eco-friendly agriculture. Bhowmick regularly receives incentives from the Tripura Rural Livelihood Mission, however it depends on the number of women who benefit from the government scheme or how many she has supported. “The more the merrier. My monthly earning is between Rs 10,000 and 15,000 now. Two years ago, before becoming a krishi sakhi, it was nil,” she says. She also successfully cultivates 25 cauliflowers each of purple and yellow colours.Women farmers attending meeting organised by KVK East Siang (Photo sourced from KVK East Siang)A helping handFirst established in Sonitpur district of Assam in 1981, 126 KVKs function across the Northeast at present. Besides providing hands-on training on latest technologies, it supports farmers with necessary requirements of seeds and equipment. It bridges the gap between the technology developed at research institutions and its adoption at the field level by farmers through training and demonstrations.  “With our technical help, women have now acquainted themselves with paddy transplanters and paddy drum seeder [for sowing germinated seed]. They get very involved in the value addition process as well. Earlier, women’s interest in such activities were minimal. Moreover, many rural women were not allowed to do such work. By conducting one-to-one discussion and holding awareness meetings, we exhorted them to come out," Dr Rijusmita Sarma Deka, a senior scientist and head of KVK Morigaon, tells 101Reporters.ICAR-Agricultural Technology Application Research Institute (ATARI) oversees and supports the activities of KVKs, providing financial and infrastructural assistance for their effective functioning. Currently, 47 KVKs are affiliated to it, with 17 functioning in Arunachal Pradesh, 26 in Assam and four in Sikkim.According to an ICAR research in nine states, women are responsible for a significant portion of agricultural activities, contributing to major crop production (75%), horticultural endeavours (79%), post-harvest work (51%) and animal husbandry and fisheries (95%). Dr Kadirvel G, Director, ATARI Zone VI, notes, “Northeastern women farmers are performing exceptionally well. They adapt to changes and new trends efficiently.”Dr Eloni Vida, Subject Matter Expert (Home Science), KVK East Siang, attests to women’s adaptability to new changes. In her 15 years of experience working with farmers, she has noticed their enthusiasm for experimenting with new technologies related to fruits, seeds and breeds. “It is heartening to see that over 80% of the participants in our training sessions are women. Many even bring their infant children along,” she states.According to KVK Khowai Head Dr Manoj Singh Sachan, women possess a better understanding of nutritional values as compared with men because they are primarily responsible for providing food for their families. Dr Janak Kumar Singh, Head, KVK East Sikkim, says that with support of KVK, ICAR and state governments, women in the Northeast are turning to entrepreneurship. “They are no longer just farmers; they are becoming entrepreneurs, creating a brighter future for themselves, their families and communities.”Edited by Rekha PulinnoliCover Photo - A women farmer using Rice Planter in Morigaon (Photo - ICAR-ATARI Zone VI, KVK Morigaon)

Faith meets conservation in Mawphlang sacred forest of Meghalaya

No one dares to even pluck a leaf, as Khasi tribals believe their deity Labasa will punish those who try to remove anything from the groveShillong, Meghalaya: Twenty-five km from Meghalaya’s capital city Shillong lies the pristine forest of Hima Mawphlang (Kingdom of Mawphlang), where over 450 species of trees, herbs and wildlife, including clouded leopard, monkeys, deer and frogs of the genus Rana, thrive. This is no ordinary forest, but a sacred grove, where belief and conservation go hand in hand.Labasa, the deity that governs the law-kyntang (the Khasi equivalent of sacred grove), can both protect and punish. Take a twig or pluck a leaf, and you are inviting the deity’s wrath and bad luck. This belief in itself has thrown a ring of protection around the nearly 800-year-old forest spread across 193 acres.Located in East Khasi Hills district, the forest belongs to the native Khasi tribe, an indigenous ethnic group found in the Northeast. Its residents still identify themselves with the ancient Kingdom of Mawphlang and even now have a king elected democratically. The present king belongs to the Lyngdoh clan.The Office of Hima Mawphlang decides on all matters related to the sacred grove. The responsibility to protect it lies with the men of 12 clans — Lyngdoh, Blah, Kharshiing, Kharsohliya, Kharhunai, Kharnarbi, Kharsahkar, Kharmawphlang, Kharmaram, Kharlangnuih, Kharphyrnap and Kharkalong — living in villages in the vicinity.(Above) Memorable monolith at the hilltop; (Below) 82-year-old Banis Kharshiing (left) in a traditional house in Mawphlang and the local guide Philarihun Lyngdoh (right) in the forest (Photo - Nayanjyoti Medhi/101Reporters)The forest is divided into three parts: phiephandi, the central portion where all rituals take place; Laittyrkhang located near the hamlet; law nongkynrih, an extension opposite the main forest. Though an ecotourism hotspot, tourist entry is restricted to only certain portions of the forest.  Leopard, snake, and the fear of desecrationAppeasing the deity is of utmost importance to Philarihun Lyngdoh (28), a local guide. Every morning, upon reaching the forest entry point, she chants in Khasi seeking permission and protection. She also pleads forgiveness, if she has wronged unknowingly. Since time immemorial, villagers have been performing ritualistic worship of the forest deity in the presence of an important elder or the King, before taking any major community decisions, before a major event, or during disease outbreaks. Such events used to happen inside the sacred forest, before it was shifted to a nearby hill.Bulls were sacrificed in the last known ritual held inside the forest during a massive famine in 1959. Nowadays, only hens and roosters are sacrificed in an annual ritual held before the monoliths that dot the landscape, which also serve as route markers.It is believed that the deity used to appear as a clouded leopard or a snake when the elders sought permission during the sacrificial ritual, standing in front of the monoliths. “Leopards and snakes are highly regarded here. Leopard will come to the rescue in times of danger, while the snake is a mediator that shows up when something is wrong,” noted ecologist Tambor Lyngdoh told 101Reporters.Ritual monoliths at the entrance of the sacred forests (Photo - Nayanjyoti Medhi/ 101Reporters)Sharing some anecdotes on grove desecration, Tambor said stories about those who were punished by turning their heads backwards (shah khyrwait basa) still do the rounds in the region."In the 1970s, some Army personnel from Shillong went to Mawphlang to gather wood from the grove. When loaded in trucks, the engines did not start. While checking the truck's condition, the drivers began to feel uneasy and weak. Soon, they returned to the headquarters empty-handed.”“The next morning, the brigadier reached Mawphlang on inspection and met the chief of the clan, who suggested unloading of wood in the grove itself. Once his advice was heeded, the engines miraculously started functioning again."Ardent followers of Mother NatureIn the distant past, the people of Mawphlang were mostly dependent on the forest for basic essentials. Even before there was a religious system, people believed in one god: Mother Nature. This practice continues even today. Residents believe that in the sacred grove resides the wisdom of their forefathers and a way to carry forward their heritage and establish a legacy.“Nature is given the highest regard in our community. Before starting anything auspicious, we pray to nature. We know we cannot survive without nature. No one is allowed to collect even firewood from the forest. We grow everything we need, including vegetables, fruits and trees for firewood, in our farmlands,” Tambor elaborated.  Philarihun said every household in this place used the water from the forest springs for cooking and drinking purposes as “we think its sacred quality can cure health problems.”There are certain taboos linked to the sacred grove that the society here follows without fail. Women in Mawphlang cannot directly participate in the rituals, though the society is matrilineal in nature. Even the dorbar council meetings have only men above 18 years of age in attendance.However, Tambor claimed that everyone, from a young child to an elderly person, was responsible for protecting the grove. Iemonleng Kharshiing, a school teacher, said this responsibility is imbibed into the minds of residents at a young age both through education and environment-themed competitions.Ecotourism hotspotMawphlang village consists of five sub-villages — Nogrum Mawphlang, Dongiewrim Mawphlang, Mawkohmom Mawphlang, Mission Mawphlang and Lad-Umisain Mawphlang. In all, there are 800 households, where agriculture was once the primary occupation. The area saw a shift towards ecotourism when Tambor, in his role as the secretary of the Office of Hima Mawphlang, introduced ecotourism to the area in 1996.Tourist influx has since opened up new avenues of income for the local youth. Most of them now earn around Rs 20,000 per month. For instance, John Starfield, who used to work as a tourist guide, has recently opened his own homestay on the forest outskirts of Nogrum.“This sacred forest is everything to me. As a guide, I got the opportunity to meet new people and learn new things. Most importantly, I see it as a way to showcase our rich Khasi culture and tradition in front of the world,” shared Starfield. Philarihun echoed him when she said, “Many youth shift to metro cities for better opportunities. But for me, this forest is heaven.”A set of rules is in place to manage guesthouses in the area. For building homestays, permission from the village headman is necessary. Tourists should not roam around the village late in the night, or visit houses in the locality without the headman’s permission.“Conservation is not a one-person’s job. Therefore, the village panchayat actively works with the Office of Lyngdoh. An annual or half-yearly general public meeting is held, where attendance of at least one person from every household is mandatory. Executive committee meetings are held frequently,” said Auspicious L Mawphlang, the headman of Nogrum.Opportunities on the anvilTaking note of the ecotourism activities in the area, Meghalaya Tourism has proposed to develop the David Scott Trail, a 16-km-long trekking route that starts near the sacred grove in Mawphlang.Tambor Lyngdoh, a local ecologist and a former secretary of the Office of Hima Mawphlang, introduced ecotourism to Mawphlang in 1996 (Photo - Nayanjyoti Medhi/101Reporters)“We plan to start a tourist information centre and ticketing counter here. Cafes, rain shelters, washrooms for travellers and signages along the trail are all part of the plan, proposed to be funded under the Meghalaya Ecotourism Infrastructure Development,” CVD Diengdoh, Director of Tourism, Government of Meghalaya, told 101Reporters.He added that the government has no role in the maintenance and development of the sacred forest as “it is completely owned by the kingdom.”  Diengdoh informed that the Meghalaya government has implemented the Prime Minister’s Employment Generation Programme to push tourism-driven entrepreneurship. Under this, young entrepreneurs can claim a subsidy of up to Rs 7 lakh for a project worth Rs 10 lakh.Mawphlang’s love for nature has set an example for the rest of Meghalaya, with Umket and Mawtneng in Ri Bhoi district and Baghmara in South Garo Hills following suit.  The cover photo is from within the sacred groves of Mawphlang (Photo- Nayanjyoti Medhi; 101Reporters) Edited by Rekha PulinnoliThis 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.

Through Khomlainai, girls in Assam find strength and fortune on the wrestling mat

The traditional Bodo wrestling helps girls from remote corners of the State put food on the table by beating rivals at competitions      Guwahati, Assam: Indira Daimary pedals for an hour to attend khomlainai classes at the Dao Hari Coaching Centre in Udalguri every morning. A traditional form of Bodo wrestling, khomlainai is not simply a sport or passion for Daimary, but a way to put food on the table. Thanks to the sport, several girls in Assam's Bodoland are now leading a decent life. Born and brought up in a lower-middle-class family in Sarubhengra village of Udalguri, Daimary’s only wish since childhood was to support her parents. “Being the eldest daughter of daily wage labourers, I have experienced poverty all my life. Managing everything, from food to clothing and education, has been difficult for my parents,” says Daimary, now in her 20s.Daimary learnt about khomlainai during a social gathering in late 2016, and entered the professional arena the very next year. There has been no looking back since then. The game not only helps her maintain physical fitness, but also brings in money through championship wins.“I could not complete my studies due to financial constraints, but I want to at least fulfil the aspirations of my three sisters. One of them wishes to pursue nursing and work in a reputed hospital, so I plan to send her to Hyderabad for further studies,” says Daimary, the sole breadwinner of the family. With her earnings, she also renovated her house. For teenager Sangita Kisko of Garubhasha village in Chirang, khomlainai surprised her when she least expected it. Narrating her story, Kisko shares, “I started learning Khomlainai around the age of 10. Everything was going well until my father, a government servant, decided to live separately. My mother could not make ends meet with her meagre salary as an ASHA worker.”“I was then studying in a private English medium school that charged a good amount for admission. For Class 10, which requires a re-admission process, I decided against going there as my mother could not afford the fee.”Indira Daimary (left) and Sangita Kisku have both seen their lives change drastically since they started taking part in khomlainai competitions (Photos: Mijing Narzary)That was when she got the opportunity to participate in a khomlainai competition quite unexpectedly and register a win, earning Rs 5,000 as prize money. "It helped me to take admission in the same school,” she says.“For me, khomlainai is everything. It has shown the path, giving me the confidence to continue with both the sport and studies braving all adversities.”An age-old practice Khomlainai showcases the rich culture and tradition of the Bodo people, who lived in jungles until a few centuries ago. During that time, it evolved as a self-defence mechanism to protect themselves from wild animals.Similar to kushti, khomlainai participants are identified on the basis of their aranai (traditional Bodo scarf tied around the waist), which is either in red or green colour. The red player is called agor, while green player is matha. All the words used in the game are in the Bodo language, such as khulum sewa (salute), juri (start), aobha (stop), sangrang (ready), su-bijitgiri (referee), bijitgiri (judge), khomlaigra (wrestler/player) and derhasa (winner). During the Bhaokhungri festival held in Kokrajhar every April, a grand khomlainai competition is organised by the Government of Bodoland Territorial Region (BTR), with a mission to take the traditional sport to the world and to bridge the gap between communities in the Bodoland region.Also read: Grappling with inflation, mud wrestlers of Unnao lose appetite for the gameNot only Bodos and Adivasis of the BTR, even Nepali, Gorkhali, Rajbonshi Bengali, Bihari and Assamese people have taken to the game, a sure-shot way to promote harmony.    Finances play a key roleAll Assam Khomlainai Association general secretary Guno Shankar Wary informs that money is still a cause for concern in promoting the game. “The Sports and Youth Welfare Department of the Government of BTR grants Rs 10 lakh annually to popularise khomlainai, along with other indigenous games. Presently, the association organises an open khomlainai championship (where everyone can participate, irrespective of age). However, it is necessary to organise sub-junior, junior and senior (both men and women) championships at a large scale. For that, we need more financial support,” he asserts. He says organising seminars and training for coaches, judges and referees have become a problem, "A substantial increase in grants is the need of the hour. Assam Government should support us financially.”A grand khomlainai competition is organised by the Government of Bodoland Territorial Region each year with the motive to promote the traditional sport and bridge the gap between the communities in the Bodoland region (Photo: Mijing Narzary)“Fortunately, we have a handful of well-wishers from every stratum of society (businesspersons, local leaders, intellectuals, sports lovers and NGOs), who sponsor the uniforms of players or bear the cost of refreshments, accommodation and transportation. The villagers who cannot support us financially, donate rice, vegetables, fruits and eggs from their farms.”According to Mijing Narzary, a khomlainai coach at Kokrajhar centre of the Sports Authority of India (SAI), the three winners at an inter-district khomlainai championship will get Rs 20,000, Rs 10,000, and Rs 5,000, respectively. On the other hand, an open contest will earn them Rs 70,000, Rs 60,000, and Rs 50,000, respectively. Match judges earn Rs 2,000 to 3,000 per day. Pointing to the increasing popularity of the game, Narzary says new coaching centres have sprung up across Assam. Besides, Bodoland Territorial Areas Districts (BTAD) khomlainai training centres are mushrooming in other districts such as Goalpara, Sonitpur and Karbi-Anglong. “In residential centres, food is provided by the authority. However, in normal centres, trainees either bring their own food or they cook.”According to him, there are around 20 registered training centres, of which three are residential. Girls and boys in the seven to 25 years age group get trained here.Road to recognition The big breakthrough for the game came in 2013 when Khomlainai was included in the Indigenous Games and Martial Arts (IGMA) Scheme under the Sports Authority of India. Archery, kabaddi, kalaripayattu, mukna, thang-ta, silambam, malkhamb and gatka were also part of the scheme. “The recognition changed the way people perceived khomlainai. At first, the SAI selected 10 boys and 10 girls below the age of 14, and provided them with coaching, shoes, uniforms and an annual scholarship of Rs 6,000. This got more and more children interested,” explains Narzary."We need better accommodations and female coaches to attract more girls into the sport," says Nigita Narzary, a veteran khomlainai player and coach (Photo: Mijing Narzary)“If the Government of India organised khomlainai competitions at the national level, a day will come when these players can join paramilitary forces, police and Army,” Narzary says, adding that all women, irrespective of their age, should learn the sport as it is great for self-defence. Everyone associated with the game wants a dedicated khomlainai stadium to come up in Assam. Despite feeling empowered, female players think there is room for improvement. “We need better accommodation. During tournaments, we are put up mostly in schools with untidy floors and washrooms. In addition, we need an official female coach to attract more girls into the sport," says Nigita Narzary, a veteran khomlainai player and coach.Winding up her conversation, Indira Daimary says, "I am trying in every possible way to create awareness about the game among the youth.” Meanwhile, Guno Shankar Wary dreams of a day when khomlainai is recognised by the Indian Olympic Association and will be played by people across the world.Edited by Rekha PulinnoliThis story is part of our series on Rural Sports where we explore an exciting arena of untraversed stories. The cover photo, sourced by Mijing Narzary, shows two female players participating in a local khomlainai competition.