Chapter –V �Pastoralist in the Modern World�

Prepared By:

Mr. Ajaya Kumar Nanda

PGT (History)

JNV, Mundali, Cuttack, Odisha

Pastoralism

• It is an occupation adopted in societies in India & Africa and with passage of time though Agriculture, Industry and service sector is rapidly dominating but it has its relevance during the colonial time as well as in modern times.

Who are Pastoralist?

• Pastoralists are those people who herds live stock, often as nomadic wanderers without a set or specified farm area.
• Pastoral nomadas are those who with their livestock migrate in an established territory to find pasturage for their animals with the change of the seasons.

Pastoralists in India

• In mountains
• Jammu & Kashmir - The Gujjar Bakarwals.
• Himachal Pradesh – Gaddi Shepherds
• Garhwal & Kumaon – Gujjar Cattle herders
• Himalaya region – Bhotiyas, Sherpas, Kinnauris
• In Plateaus:
• Maharashtra – Dhangars, the Shepherds and also the buffalo herders
• Karnataka & Andhra – The Golla, cattle herders
• The Kurumas and Kurubas, sheep & goat herders

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Contd.....

• In Plains
• UP, Punjab, Rajasthan, MP, Maharashtra - The Banjaras.
• In Deserts:
• Rajasthan– Raikas, the camel herder

Maru Raikas, sheep & goat herders

• In Swampy areas:
• Rann of Kutch– Maldhari herders

The Gujjar Bakarwals of �Jammu & Kashmir

• They move in groups up and down known as “Kafila”.
• Their movements are governed by cold and snow.
• In the winter season they moved down to the low hills of the Shivalik range of the Himalayas.

The Gaddi Shepherds �of Himachal Pradesh

• They spent their winter in the low Shivalik hills and in summer, in Lahul & Spiti region of Himachal Pradesh.
• When snow melted they move to the summer meadows on high mountains.

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The Gujjar Cattle herders of Garhwal & Kumaon

• They spent their summer in the Bugyals (vast meadows in the high mountains) and their winters in the Bhabar (a dry forested area below the foot hills of Garhwal & Kumaon)

The Bhotiyas, Sherpas, Kinnauris of the Himalaya region

• They follow the cyclic movements according to the seasonal changes and makes best use of the available pastures at different places in that region.

The Dhangars of Maharashtra

• They stay in the central plateau during the monsoon.
• In October they used to move with their herds towards Konkan region and manured the fields laying vacant between the Khariff harvest and beginning of Rabi crop.
• They retreat back to Maharashtra as soon as the monsoon occurs.

The Banjaras of �UP, Punjab, Rajasthan, MP, Maharashtra

• They used to move to different places in such of good pasture land even long distances.
• They also sell plough cattle and other goods to villagers in exchange for grain & fodder.

The Gollas, the Kurumas and Kurubas �of Karnataka & Andhra Pradesh

• Normally Gollas herd cattle
• Gollas used to live near the woods and in the dry periods they move to the coastal tracts.
• The Kurumas and Kurubas reared sheep and goats and sold woven blankets.
• They used to live near the woods, cultivated small patches of land and engaged in a variety of petty trades.

The Raikas of Rajasthan

• They combined cultivation with pastrolism.
• During monsoons the Raikas of Barmer, Jaisalmer, Jodhpur and Bikaner stayed in their home villages where pasture was available.
• When their grazing ground becomes dry they move to new and greener pastures.
• The Maru Raikas herded camels and another group herd sheep & goat.
• The Maru Raikas settlement is called a Dhandi.

The Maldhari herders of Rann of Kutch in Gujrat�

• They are usually rearing sheep
• Their movement is also according to the seasonal cycle of nature in that area.
• They used move in search of pasture from one area to the other.

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Changes in Pastoral life �under Colonial Rule

• Various laws were enacted to bring Pastures and the pastoralists under colonial control.
• Wasteland rules brought all uncultivated land including grazing land, forests etc directly under government control.
• Grazing lands were transformed to cultivated lands from which land revenue was collected by the British government.
• Some grazing lands were given on auction to select individuals, later became village headman from whom money was collected.

Forest Acts

• Through the Forest Acts entire forest area was classified into two categories viz. Reserved forest, where entry was completely prohibited and Protected forest where entry was allowed for observance of customary rights with strict monitoring of the movement of Pastoralist by British Forest officer.
• Violation of forest act was attracting financial penalty and other harassment.

Criminal Tribes Act, 1871

• Nomadic Pastoralists were subjected to suspicion by the British Officials as they have no specific identity or permanent address of residence.
• They are suspected as criminals and to regulate their movement and activities the Criminal Tribes Act, 1871 was enacted.
• A vigil watch was kept on them by village police.

GRAZING TAX

-The colonial government imposed grazing tax on the pastoralist which was frequently hiked.

• Collection grazing tax was given on auction to contractors to enhance the revenue.
• Sometimes the British officials also involved in collecting this tax by issuing individual ‘pass’ to the pastoralist for getting more income.

Impact of colonial policies

• Severe shortage of pasture
• Intensive over grazing on the same pasture land reduced the quality of pasture.
• Scarcity of fodder led to ill-health, disease and death of the cattle flock.
• Reduction in number of cattle, change of cattle movement to new areas.
• Adoption of settled life and engagement in other professions, trade and even labour work by the pastoralists

Pastoralism in Africa

• About 22 million people are involved in pastoral activity.
• Among them are Bedouins, Berbers, Maasai, Somali, Boran and Turkan are prominent.
• They raise cattle, camels, goats, sheeps and donkeys as well as sell milk, meat, animal’s skin and wool.
• Some are also combining pastoral activity with agriculture, trade, transport and other odd jobs to sustain their life.

The Maasai tribe

• The Maa-sai, meaning “My People” are found in East Africa (Sothern Kenya & Tanzania) are primarily cattle herders.
• In 19^th century after a fight for territory among different European powers in Africa the area of Maasai land was divided into different colonies.
• The best grazing land of this area became white settlements, cultivated land, national parks (Samburu & Amboseli in Kenya and Serengeti park in Tanzania) and games reserve ( Maasai Mara in Kenya).

Impact of Colonialism on Maasai Pastoralist

• Loss of grazing land for their livestock.
• Their movement restricted, confined to a fixed area and in special reserves.
• Continuous grazing in a specific area led to the deterioration of quality pastures.
• Shortages of pasture during droughts led to ill-health, disease and death of animal flock in large number.
• Colonial rule also affected the tradition of Maasai society.

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The Maasai Society

- Traditionally divided into two groups as Elders and Warriors.

• The Elders formed the ruling group, exercised authority, decide the community affairs and settle disputes.
• The Warriors consisted with the young man used to defend the community and organise cattle raids on other.

Changes on Maasai Society under Colonialism

• The British colonial authorities interfered in the traditional affairs of Maasai.
• In order to administer their affairs new chiefs of various sub groups were appointed.
• These chiefs were rich and also had both pastoral and non pastoral income and therefore remain unaffected during crisis and drought.
• The poor pastoralists were affected by colonial policies, droughts, famine and war and finally pushed to the labour market.

Changes in Maasai Society after Colonial Rule

• The traditional difference, based on age between the elders and the warriors was disturbed.
• In new distinction between the rich & poor pastoralist developed.

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CONCLUSION

To sum up

• Pastoralism was indeed a way of life and an economic activity which has its relevance even in modern times in many hilly and dry regions of India as well as the world.
• Though colonialism attempted to push them to oblivion but their tradition and timely movements keeps them and their profession at a centre stage of attention and attraction for study by the researchers and environmentalists in modern times.

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