AR-009 The Science of Pastoral Life: Maldhari Oral Histories and Material Culture

Permanent URI for this collectionhttps://collections.archives.ncbs.res.in/handle/42412/10520

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Kathu - Camel Saddle
AR-009-0008
This object, called a Kathu, belongs to Mr. Jagabhai Hamabhai Tramta from Gothaliya village, Chotila block, Surendranagar, Gujarat. Made of sheesham wood, it is mounted on a camel’s back to carry household items, utensils, and young livestock, facilitating comfortable transport during Maldhari migrations and daily activities.
(circa 1990)
Gofan - Slingshot for Herding Protection
AR-009-0007
This object, called a Gofan, belonged to Mr. Savsibhai Surabhai Sambad and is used to fling pebbles or small stones at high speed toward a target. It was traditionally employed by Maldhari pastoralists to chase wildlife while grazing livestock in the grasslands.
(circa 1990)
Nanubhai Oral History Interview
AR-009-0006
This oral history segment describes pastoral life in and around Devsar, where herding of small ruminants and bovines continues but traditional migration routes and forest access have become increasingly restricted. The speaker recalls community practices such as making vedhi from sheesham wood, while noting that younger generations are less interested in learning these skills. They link Bharwad identity to Momai Maa, a forest-resident deity, and to Dwarka traditions. The interview highlights the loss of vidi commons, grassland degradation, and shifting monsoon patterns affecting fodder. Coexistence with carnivores is described as largely non-conflictual, but invasive species (Prosopis juliflora, Senegalia senegal) now dominate. Traditional medicinal knowledge is fading, and local leadership helped stop quarrying to protect village commons.00:00:20 — Pastoralism and restricted routes Herding systems include small ruminants and large bovines; traditional pastoral routes are increasingly restricted and controlled. 00:02:10 — Making Vedhi from sheesham wood Craft practice of making vedhi using sheesham; concern that younger generations are no longer interested in learning the skill. 00:03:12 — Momai Maa and Bharwad identity Momai Maa described as a forest-resident deity; links between Bharwad community identity and Dwarka/Dwaraka traditions. 00:04:16 — Loss of Vidi commons in Devsar Vidis are no longer accessible/owned; Devsar now has only a small village commons; aspiration for forest/common land access for Devsar. 00:05:21 — Grassland decline and changing monsoons Fewer grasses than before; grassland degradation; monsoon patterns perceived as changing and affecting fodder availability. 00:05:52 — Migration as collective life Migration historically done in groups; cannot be managed alone—night vigilance, shared care, and mutual support during months spent in forests. 00:06:32 — Migration geographies: past and present routes Seasonal movement through nearby forests and villages toward Kheda and Baroda; earlier migrations also extended toward Gir. 00:07:08 — Carnivores and everyday coexistence No major negative interactions reported; carnivores usually avoid people and move away when humans are present. 00:07:49 — Forest expansion and invasive takeover Forest cover is perceived to have increased with shifting monsoon patterns, but is dominated by invasive species, especially Senegalia senegal and Prosopis juliflora. 00:09:20 — Decline of medicinal plant knowledge Traditional medicinal uses of native species are less practised; knowledge is not widespread and is seen as less necessary due to modern healthcare. 00:12:12 — Access restrictions and protecting village commons Villages receive little/no forest access now; Devsar has been denied access to nearby forest for ~30 years; a supportive village head helped stop a stone quarry, protecting the village commons.
(2025-06-08)
Saganbhai Oral History Interview
AR-009-0005
Sagan Kaka’s oral history traces how Bharwad pastoralism in Surendranagar has transformed across his lifetime. He begins with older migratory grazing systems: families moving through open grasslands with pack animals, and household roles that sustained herding, including producing and selling milk products before formal dairy systems. He then describes pastoral craft knowledge, spinning yarn from indigenous goat hair, useful for managing large herds, and the making of trangdi, a goat-hair saddle used on donkeys and camels during migration. He reflects on cultural ecology, where local deities and norms once shaped care for trees and animals, but these rules are now weakening. He explains how “private commons” grasslands were accessed and leased, and how land use has shifted over time. Industrial expansion and rail development around Thangadh emerge as key drivers of landscape change and altered migration needs. A major theme is ecological change: grasslands that were once widespread and rich in palatable native grasses now show reduced biomass and fodder scarcity, with some species disappearing. He notes invasive spread, especially Senna uniflora and Prosopis juliflora, and changes in plant availability, medicinal uses, forest structure, and wildlife distribution (including wild ass presence). Finally, he discusses the forest department’s rise since the 1970s, plantation drives, and governance changes where pastoralist voices were often excluded, alongside youth moving away from pastoralism due to new income options.(00:00:20) Introduces pastoralism, migratory routes and pack animals for transportation. Used to stay in open grasslands, and talks about roles of people in pastoralism within the family. Making milk-based products for selling before the existence of dairy. (00:03:15) Yarn-making techniques from indigenous goat hair, their usage in managing large herds. His skills in making yarn out of hair. (00:04:01) Trangdi (a saddle made of goat hair used for donkeys and camels during migration) is made by a few. Skill of making Trangdi. (00:04:50) Local deity, and nature association with trees and animals. Diluting cultural rules regarding care for nature. (00:05:47) Private grasslands, nature of use of these private “commons”. Lease of grasslands and changes in use over the years. (00:06:40) Industries and cropping of industries and rail development in Thangadh. Landscape before these developments and the need for migration. (00:07:48) Migration routes and names of small villages and towns where halts were made during grazing migrations. (00:08:20) Grasslands were everywhere, and forests with tree dominance were low. It has changed over the years - the structure of forests, wolf numbers, and leopard density. (00:09:20) Native grasses presence, diversity, and density in the 70s. Seasonal presence of high-quality palatable grasses for livestock. Changes in biomass productivity of grasses and scarcity of fodder as compared to earlier times. Disappearance of particular species of grasses. Introduction of exotic invasion species and the extent of invasion by species like Senna uniflora. (00:12:34) Euphorbia cauducifolia has decreased, and some trees have increased drastically. Invasive species, such as Prosopis juliflora, have taken over the grasslands. Mamejo and other grasses for traditional medicinal uses. (00:14:40) Forest department plantation drives and impact on pastoralism. Uses and importance of trees. Changes in the usage of wood. Changes the conversation to trees presence and distribution during his childhood and now. (00:17:01) Significance of trees and plants for dying and making art. Verbal and experiential learning in learning the use and practice. (00:019:50) Wild ass presence in the area and current concentration, and changes in wildlife distribution in Surendranagar. (00:20:59) Appearance of the forest department and making of forests under legal jurisdiction in the 70s. (00:22:39) The Head of the village used to consent to making the forest and changing ownership of use, and the voices of Bharwad went missing decision-making. (00:24:49) Participation of Pastoralists in the management and governance of the forests (which were earlier in use by the villagers, including pastoralists). (00:26:55) Changes in development and attrition rate of young pastoralists from pastoralism. Income generation by industries.
(2025-06-07)
Satabhai Susra Oral History Interview
AR-009-0004
Satabhai begins by introducing himself and his village, then reflects on his childhood within a pastoral way of life marked by seasonal migration and regular halts along traditional routes. He describes indigenous livestock breeds and household-based care practices, emphasizing how movements of people and animals were closely tied to rainfall patterns. During monsoons, pastoralists relied on walking rather than motorized transport and used traditional rain protection such as Ghughi, made from Panchali duma sheep wool. He discusses food habits and traditional cooking practices during migration, noting that men often took on kitchen responsibilities. Satabhai contrasts earlier sedentary and short-distance migrations with present times, highlighting significant changes in migratory tools, food systems, and lifestyles. Religious beliefs and nature worship were deeply embedded in pastoral life, with deities located along migratory routes and cultural norms that encouraged conservation. Earlier, native grasses were abundant and highly productive, and private grasslands (vidi) could be leased cheaply without scarcity. Traditional tree-cutting practices, including the use of Butea monosperma, were carried out sustainably. Migration decisions were made collectively, with 10–15 households traveling together under the guidance of community leaders. Satabhai notes that grasslands and forests have since degraded, rainfall no longer sustains livestock adequately, and wildlife dynamics have changed, including the later presence of leopards. Dogs were traditionally kept to protect livestock. He recalls a wide variety of native grasses and trees that once existed, many of which were never formally planted but regenerated naturally. Invasive species like Prosopis juliflora have now taken over. He explains the medicinal and daily uses of native plants, including Guggal trees—after which the village of Guggaliyana is named. Thorny plants and species like Euphorbia caducifolia were vital during droughts, while gums from Senegal trees were used for bone health and pain relief, knowledge passed down from his mother. Satabhai describes past practices of making condensed milk, which required large amounts of firewood, and how this has ceased due to better milk prices. He critiques forest department plantation drives for focusing on trees rather than grasses, restricting pastoral access and monitoring traditional grazing areas. He also recounts the history of village forests, the requirement of village head permission, and increasing harassment faced by pastoralists. The narrative concludes with concerns about industrial mining on grazing lands, which provides employment for youth but undermines pastoral livelihoods and traditional grazing systems. (00:00:00) Introduction about his name and village. (00:00:12) Talks about the pastoral way of life during his childhood and growing years; added on halts during migratory routes. (00:00:38) Mentions about indigenous breeds of pastoralism and care-taking practices within the households. (00:01:01) Rain patterns and associated movement of livestock as well as pastoralists during monsoons. No use of motorized vehicles. Use of Ghughi-traditional raincoat made of indigenous sheep- Panchali duma wool during heavy rains. (00:01:43) Food and traditional cooking practices, preferred nutrition and men taking up kitchen-roles during migration. Talks about sedentary and intra-village short migration and how all the migratory practices, tools and food have changed. (00:03:26) Religious deities and associated nature worshipping. Gods and goddesses on their migratory routes. Cultural norms on conservation. (00:04:47) Native grasses were prominent and high productivity in the past. Specific vidi (private grasslands) used to be leased on 100 INR and the productivity was immense and no scarcity happened. Cutting practices of trees such as Butea monosperma and traditional use. (00:06:36) Decision taking on migratory routes and timings along with the clan. 10-15 households used to go together and community leaders used to take the decision. (00:07:34) Grassland and forest practices have changed and no amount of rain can sustain livestock. Leopards were not present. (00:08:31) Practice of dog keeping for warding off animals. (00:09:32) Types of native grasses found earlier. No plantation of native grasses. Prosopis juliflora have taken over. Vernacular names of native trees and their usage in traditional medicinal practices. No usage of Gugli plantation. (00:12:23) Native Guggal trees found in the village, the name of the village takes after the plant name- Guggaliyana. (00:12:45) Use of native thorny plants in drought conditions. Euphorbia cauducifolia as firewood use. Gums extracted from the native Senegal tree for bone health and healing pain. Mother taught us about the usage of gum and how to extract it. The Senegal trees have increased because of rains and stopping of felling practices. Condensed milk preparation required more firewood. The practice has stopped because the milk prices are good and there is no need to add value to the milk by making condensed milk. (00:17:56) Forest department operation on tree plantations and no focus on grass plantation. Access restrictions due to monitoring. (00:19:20) Village head permission on making of forests with the forest department. History of their village forest. The forest department closes forest for access by pastoralists because of plantation. (00:22:01) Harassment and restriction on traditional grazing practices by the forest department. (00:22:51) Industrial mining on the grazing lands. Giving opportunity to youth but disadvantage to pastoralists.
(2025-06-07)

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