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

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

Satabhai Susra Oral History Interview

Sub-Series 1: The Science of Pastoral Life - Maldhari Oral Histories