Climate change has emerged as the greatest challenge before humanity. Its effects, however, are disproportionate. Indigenous people, who contribute least to global warming, are among the first to feel its impact. It takes a toll on the ecosystems and landscapes they inhabit, and affects the environment and resources they depend on.
Although their resilience is threatened by their vulnerability to the negative effects of climate change, indigenous communities are usually able to adapt by the continued practice of traditional knowledge, often encoded in indigenous languages, and passed between generations. For instance, the Irula community in India has been associated with healing, traditional medicine, and snake catching for decades. They are instrumental in afforestation projects because of their knowledge of local biodiversity and ecosystems — resulting in the formation of seed banks. They also gather Lantana camara, rated as one of the world's 10 most invasive species, and turn it into furniture in order to limit its impact on their ecosystem.
Naturalist Zai Whitaker’s latest book, Termite Fry (Bloomsbury Publishing, 200 pages, Rs 499), offers a captivating glimpse into their Irula world. The author spoke to Moneycontrol about the lessons one can learn from the community, how their traditional knowledge and our modern resources can strengthen each other, and how they’ve inspired her. Edited excerpts:
The Irula tribe is known for their knowledge of nature, snake-catching and medicinal herbs. But they are so much more than that.
When I moved to Madras/Chennai from Mumbai in 1974, and began to know a little about the Irular, there were three things that struck me: their sense of humour, their spirit-world including shamanism, and their ability to roll with the (many) punches.
How relevant is the Irula tribal identity in today’s world?
This is a common question and one I don’t understand. Of course it is relevant, just as our own (non-Irular) identities are. Adivasi communities are brilliant at straddling “today’s world” and their own, if given the appropriate opportunities and support to do so. The pivotal word here is “appropriate”. Building cement-block houses for nomadic people is not.
It is reported that nature in areas of tribal communities degrades less quickly than in others. What role do the Irular play in developing and protecting natural spaces and ecosystems?
Opportunities are limited for landless people to manage land! But we have seen their skills in this area through the work of the Irular Tribe Women’s Welfare Society (ITWWS), started in 1986 and still running, which focuses on building economic empowerment using traditional skills such as herbal medicine and healing practices.
ITWWS is situated in Thandari village near Chinglepet, and has survived through thick and thin (more thin than thick, because of financial constraints). Its medicinal plant nursery currently has some 20,000 seedlings and the healing centre supports patients with diabetes, psoriasis, joint pains and other conditions.
Looking at possible roles they could play is vital. For example, their skills as rodent exterminators, demonstrated by field trials, could and should replace the rodenticide industry. We have barely scratched the surface of invaluable Adivasi knowledge in India and it’s being lost as we dither.
How are they affected by changes in biodiversity and ecosystems?
In every possible way, including psychological and economic. We know, from sociologists and anthropologists and our own common sense, how people are affected when they lose their homes and livelihoods. Watching a group of Irular doing road-work, highlights this transition, and also the amazing opportunities we have lost, to use their skills in more meaningful ways.
Are these challenges further exacerbated by climate change?
Definitely! As soil becomes more acidic and water catches fire, food-gathering such as fishing and collecting indigenous roots and tubers becomes more of a challenge.
Rather than helping, do some mitigation measures increase the threat to these communities and coping strategies?
This is a good question and yes, they can and do. For example, building leadership in communities, which have been exploited/marginalised, is a sensitive matter and our projects at the ITWWS taught us many lessons! Fortunately, there are academics and field consultants to guide bureaucrats with the resources and pathways to help communities like these.
When the rights of tribal communities are protected — and particularly their rights to land, territories and resources — their culture thrives and nature thrives. Have there been such instances with the Irular?
On a very, very, small scale, the ITWWS and the ISCICS (Irular Snake-Catchers’ Industrial Cooperative Society, started by Rom Whitaker and colleagues in the early ‘80s) are examples of this. The propagation of medicinal plants by the ITWWS ensures the continued supply of these resources and survival of the knowledge of their germination and growing techniques.
The production of snake venom by the ISCICS is for the manufacture of millions of vials of antivenom, saving lakhs of human lives from snakebite each year. It is the only legal source of snake venoms for the manufacture of antivenom in the country. An example of the important roles that Adivasis can play.
On a policy level, how can we ensure that they are included in decision-making and management of ecosystems?
The Padma Shri awarded to Irular snake-catchers Masi Sadiyan and Vadivelu Gopal is an example of how recognition and inclusion helps. It has given the entire community some hope and heart. Including them in forest and wildlife protection committees, environment impact assessments and other policy platforms, with competent translators, would benefit our national perspective on these issues.
You have worked closely with this community. What about them has inspired you?
Their psychological stamina. It’s not easy being an Adivasi in our country.
What is the one thing/policy that can secure the future of this tribe?
Acknowledgement and use of their skills and knowledge. It’s not too optimistic to imagine the creation of an Institute of Adivasi Technology!
Termite Fry by Zai Whitaker is published by Bloomsbury. It is priced at Rs 599.
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