Natural Resource Utilisation among Natural Resource Utilisation among the Nyishisthe Nyishis of Arunachal Pradesh: of Arunachal Pradesh: A ReflectionA Reflection on the Significance of Indigenous on the Significance of Indigenous

Knowledge Systems (IKS)Knowledge Systems (IKS)

Tame RamyaPh.D. Scholar

Department of AnthropologyRajiv Gandhi University [A Central University]

Rono Hills, Doimukh - 791112, Arunachal Pradesh, India.Email: tameramya@rediffmail.com

Introduction:Introduction: The subject of the interrelatedness between indigenous The subject of the interrelatedness between indigenous

knowledge in resource management and ecology or knowledge in resource management and ecology or environment continues to grow in contemporary environment continues to grow in contemporary researches. researches.

This study is part of the surging debate pertaining to the This study is part of the surging debate pertaining to the link between IKS and natural resources. link between IKS and natural resources.

The paper discusses the critical issues on the symbolism The paper discusses the critical issues on the symbolism and utilisation of natural resources among the Nyishi and utilisation of natural resources among the Nyishi tribal people in Arunachal Pradesh. tribal people in Arunachal Pradesh.

The Nyishi share a common heritage which tries to The Nyishi share a common heritage which tries to explore the vitality of indigenous knowledge systems in explore the vitality of indigenous knowledge systems in ecological management, yet they have been neglected.ecological management, yet they have been neglected.

The focus is on exploring the significance of the IKS The focus is on exploring the significance of the IKS concerning the utility of natural resources.concerning the utility of natural resources.

The IKS is the knowledge that is characterised by its The IKS is the knowledge that is characterised by its embeddedness in the cultural web and history of a embeddedness in the cultural web and history of a people which forms the backbone of the socio-people which forms the backbone of the socio-economic identity of such people.economic identity of such people.

In traditional Nyishi context, natural resource use, In traditional Nyishi context, natural resource use, management and conservation are products of management and conservation are products of people’s spirituality, culture, practices, taboo people’s spirituality, culture, practices, taboo systems and knowledge accumulated over systems and knowledge accumulated over centuries.centuries.

The major contention of this study is that the Nyishis The major contention of this study is that the Nyishis view themselves as symbiotically related to physical view themselves as symbiotically related to physical environment since nature is intimately and ultimately environment since nature is intimately and ultimately correlated to the spiritual world.correlated to the spiritual world.

As such, the term and concept of As such, the term and concept of Balla-barnamBalla-barnam (things created or rather, natural phenomena) (things created or rather, natural phenomena) occupies a central position in the interpretation of occupies a central position in the interpretation of the symbols and utility of natural resource use and the symbols and utility of natural resource use and conservation among the Nyishi people. conservation among the Nyishi people.

Balla-barnam Balla-barnam is imbued with use-values and takes is imbued with use-values and takes on meaning through people’s daily livelihood on meaning through people’s daily livelihood struggles. struggles.

There is a sense of collective responsibility on There is a sense of collective responsibility on meaning that each and every member of the meaning that each and every member of the community is bound to ensure that he or she community is bound to ensure that he or she extracts resources from the physical environment extracts resources from the physical environment without compromising the ability of present and without compromising the ability of present and future generations to meet their natural needs in a future generations to meet their natural needs in a sustainable way.sustainable way.

Thus, Thus, Balla-barnam Balla-barnam does not posit an historical does not posit an historical essence of natural resource use but it accommodates essence of natural resource use but it accommodates a range of cosmologies and religious idioms: a a range of cosmologies and religious idioms: a supreme being known as supreme being known as Ane-DonyiAne-Donyi, guardian spirits , guardian spirits known as known as sobu-uyubsobu-uyub and a plethora of wandering and a plethora of wandering spirits known as spirits known as uyubuyub. .

All these spiritual entities are perceived to hold All these spiritual entities are perceived to hold responsibility in the process of creation. responsibility in the process of creation.

In light of the study findings, therefore, the hypothesis In light of the study findings, therefore, the hypothesis that tribals are reckless and irresponsible in managing that tribals are reckless and irresponsible in managing their ecology or environment is not justified anymore. their ecology or environment is not justified anymore.

Rather, it must be asserted that the tribal people were Rather, it must be asserted that the tribal people were and still conscious of the importance of conserving and still conscious of the importance of conserving natural environment.natural environment.

This is how a paradox of conflicting realities about This is how a paradox of conflicting realities about interpreting the environmental crisis comes to the interpreting the environmental crisis comes to the forefront. forefront.

The adoption by Nyishis of such strategies such The adoption by Nyishis of such strategies such as poaching, deliberate burning of forests or as poaching, deliberate burning of forests or woodlands and wanton killing of straying animals woodlands and wanton killing of straying animals for meat must be understood in a wider context. for meat must be understood in a wider context.

This context ultimately points to an expression of This context ultimately points to an expression of resentment on part of the tribal people. resentment on part of the tribal people.

In addition, resistance is not so much of In addition, resistance is not so much of ‘misunderstanding’ the science of technical ‘misunderstanding’ the science of technical development but of seeing it as ‘irrationality development but of seeing it as ‘irrationality involved in ruling Nyishis and robbing them of involved in ruling Nyishis and robbing them of resources’.resources’.

Methodology:Methodology:

Two interlinked methods, the phenomenological Two interlinked methods, the phenomenological and participant observation approaches were used and participant observation approaches were used in this study. in this study.

The phenomenological method was very handy The phenomenological method was very handy because it is concerned with seeing a because it is concerned with seeing a phenomenon or behaviour or religion as the phenomenon or behaviour or religion as the adherents see them, rather that imposing any sort adherents see them, rather that imposing any sort of external value judgement. of external value judgement.

Accordingly, the Nyishi cultural beliefs and Accordingly, the Nyishi cultural beliefs and practices on the utilisation and management of practices on the utilisation and management of natural resources were studied.natural resources were studied.

In the application of the participant observation In the application of the participant observation approach, a face-to-face interaction with the approach, a face-to-face interaction with the people in their natural existential settings was people in their natural existential settings was undertaken. undertaken.

Through the participant observation technique, the Through the participant observation technique, the research was positively shaped in three ways, research was positively shaped in three ways, which are:which are:

-Field investigation was done -Field investigation was done in situin situ, that is, in tribal , that is, in tribal people’s situatedness and culturedness.people’s situatedness and culturedness.

-The interaction with the people was direct and this -The interaction with the people was direct and this yielded first hand data.yielded first hand data.

-The gained understanding of the socio-cultural milieu -The gained understanding of the socio-cultural milieu that helped to draw findings about their perspectives that helped to draw findings about their perspectives on natural resource use and ecological management.on natural resource use and ecological management.

Study Area:Study Area: The fieldwork was conducted for six weeks in The fieldwork was conducted for six weeks in

between March and April 2012 among the Nyishis between March and April 2012 among the Nyishis of Kurung Kumey district in Arunachal Pradesh of Kurung Kumey district in Arunachal Pradesh who inhabited geographical belt shares a ‘hard who inhabited geographical belt shares a ‘hard international border’ with Tibet (China) in the north international border’ with Tibet (China) in the north (Figure 1). (Figure 1).

Result:Result:The Irony of Challenging PerceptionsThe Irony of Challenging Perceptions

Diverse cultures hold divergent worldviews about Diverse cultures hold divergent worldviews about the place of humanity within the universe. the place of humanity within the universe.

The major contention is on the place of humanity The major contention is on the place of humanity in the context of their environment. in the context of their environment.

This raises questions about how humans may This raises questions about how humans may interact with nature especially interact with nature especially vis-à-vis vis-à-vis the the utilisation of natural resources. utilisation of natural resources.

Two competing perspectives can be identified.Two competing perspectives can be identified.

First, there is the dominance of the western First, there is the dominance of the western worldview about natural resource conservation worldview about natural resource conservation generated debate because of its failure to address generated debate because of its failure to address environmental concerns and dilemmas. environmental concerns and dilemmas.

The shortcomings rest on its failure to distinguish The shortcomings rest on its failure to distinguish what is being said and the way it is being said by what is being said and the way it is being said by the Nyishis themselves. Second, there is an Nyishi the Nyishis themselves. Second, there is an Nyishi perspective and does a call for a radical departure perspective and does a call for a radical departure from the current understand. from the current understand.

This latter perspective gives indigenous This latter perspective gives indigenous knowledge systems the importance they deserve knowledge systems the importance they deserve with regard to natural resources utilisation and with regard to natural resources utilisation and conservation.conservation.

Some Western PerspectivesSome Western Perspectives The Western notions about the relationship The Western notions about the relationship

between people and environment construct between people and environment construct humans as fundamentally isolated from the rest of humans as fundamentally isolated from the rest of nature. nature.

It perceives humanity as quite superior and in It perceives humanity as quite superior and in charge of the rest of creation (Devall and charge of the rest of creation (Devall and Sessions, 2000). Sessions, 2000).

The technocratic-industrial worldview constructs a The technocratic-industrial worldview constructs a wilderness image in which nature is seen as a wilderness image in which nature is seen as a potentially productive landscape or must be potentially productive landscape or must be preserved in its pristine state.preserved in its pristine state.

Some Nyishi PerspectivesSome Nyishi Perspectives While describing Nyishi perspective, it may be While describing Nyishi perspective, it may be

stated that ‘humans and their changing stated that ‘humans and their changing environments are reciprocally inscribed in environments are reciprocally inscribed in cosmological ideas and cultural understanding, cosmological ideas and cultural understanding, they are part of each other: the forest is the they are part of each other: the forest is the people, in the same way that ancestors can be, in people, in the same way that ancestors can be, in a sense, extensions of the living’. a sense, extensions of the living’.

Like the rest of tribes in Arunachal Pradesh, the Like the rest of tribes in Arunachal Pradesh, the Nyishi tribal people regard nature and society as Nyishi tribal people regard nature and society as inseparable. inseparable.

The Nyishi have a divine reverence of the natural The Nyishi have a divine reverence of the natural landscape as it has a symbol of ancestral (landscape as it has a symbol of ancestral (abu-abu-apaapa) and other guardian spirits () and other guardian spirits (sobu-uyubsobu-uyub).).

Symbolism and Utility of Natural ResourcesSymbolism and Utility of Natural Resources The Nyishis have a holistic understanding of nature The Nyishis have a holistic understanding of nature

that manifests itself in the symbolism and the way they that manifests itself in the symbolism and the way they utilise natural resources. utilise natural resources.

The Nyishis of Kurung Kumey district take into The Nyishis of Kurung Kumey district take into account the interests of not only sentiment beings but account the interests of not only sentiment beings but the whole of nature in general. the whole of nature in general.

The preference of species not only depends on the The preference of species not only depends on the utility of species but also on the symbolic meanings utility of species but also on the symbolic meanings and interpretations that are rooted in their cosmic and interpretations that are rooted in their cosmic vision. vision.

The rules and regulations relating to the use of natural The rules and regulations relating to the use of natural resources and the allocation of land are mediated resources and the allocation of land are mediated through a combination of spiritual considerations and through a combination of spiritual considerations and the unwritten customary law.the unwritten customary law.

As a number of informants for the study have As a number of informants for the study have affirmed, the Nyishi tribe strongly believe that affirmed, the Nyishi tribe strongly believe that continuity of social, religious and economic continuity of social, religious and economic aspects of life can be sustained by living in aspects of life can be sustained by living in harmony with the environment itself. harmony with the environment itself.

Therefore, the Nyishis show their gesture of Therefore, the Nyishis show their gesture of veneration by making some forests, animals and veneration by making some forests, animals and other parts of the natural landscape sacred.other parts of the natural landscape sacred.

The value the Nyishis place on the regeneration of The value the Nyishis place on the regeneration of the environment is inextricably linked to the the environment is inextricably linked to the centrality of descendants in their tradition. In other centrality of descendants in their tradition. In other words, the continuity of the society rests on the words, the continuity of the society rests on the concept of descendants and regeneration of the concept of descendants and regeneration of the environment.environment.

The Nyishi have a positive attitude towards non-The Nyishi have a positive attitude towards non-human animals. human animals.

Their dislike of cruelty to non-humans, animals and Their dislike of cruelty to non-humans, animals and the environment itself is reflected through taboos. the environment itself is reflected through taboos.

Taboos are designed to enforce positive societal Taboos are designed to enforce positive societal attitudes towards the environment. attitudes towards the environment.

The Nyishis, through the observance of taboos, were The Nyishis, through the observance of taboos, were and still are able to control the indiscriminate and still are able to control the indiscriminate harvesting of forest products, protect water sources harvesting of forest products, protect water sources and species of spiritual, nutritional and medicinal value and species of spiritual, nutritional and medicinal value and even rare species. and even rare species.

For instance, ordinary people do not kill an animal For instance, ordinary people do not kill an animal called called pateypatey, a lion that carries special status in Nyishi , a lion that carries special status in Nyishi society. This is because Nyishi people consider society. This is because Nyishi people consider pateypatey (lion) as their elder brother.(lion) as their elder brother.

It must also be mentioned that natural resources It must also be mentioned that natural resources have both tangible and intangible utilities that have both tangible and intangible utilities that range from serving the physical needs to their range from serving the physical needs to their significance in the religious lives of the people.significance in the religious lives of the people.

Of particular note is the fact that natural Of particular note is the fact that natural environment provides timber and non-timber forest environment provides timber and non-timber forest products, wildlife and water resources, among products, wildlife and water resources, among others. others.

The non-timber forest products include grazing The non-timber forest products include grazing and browsing, traditional medicines and browsing, traditional medicines (ethnomedicines), wild fruits, fuel wood, litter leaf, (ethnomedicines), wild fruits, fuel wood, litter leaf, craft materials and construction materials.craft materials and construction materials.

The pattern of natural resource utility among the The pattern of natural resource utility among the Nyishis is centred around the emphasis they place Nyishis is centred around the emphasis they place on the multipurpose of species and the on the multipurpose of species and the sacredness of selected species. sacredness of selected species.

In other words, this pattern is a by-product of the In other words, this pattern is a by-product of the veneration of socially selected sacred species and veneration of socially selected sacred species and places as well as the role of species to human places as well as the role of species to human health as sources of food and medicines and their health as sources of food and medicines and their importance in household production and importance in household production and reproduction. reproduction.

For instance, as some informant has claimed, For instance, as some informant has claimed, Sangrik-sangney Sangrik-sangney (Banyan tree) is not used for (Banyan tree) is not used for construction purposes because it is considered as construction purposes because it is considered as an abode of evil spirits placed.an abode of evil spirits placed.

Such selective use of species is deeply rooted in Such selective use of species is deeply rooted in the religious worldview of the Nyishi people and the religious worldview of the Nyishi people and posits an intimate relationship between the social posits an intimate relationship between the social life and environmental management.life and environmental management.

The Nyishi tribal people have a complex system The Nyishi tribal people have a complex system that fuses environmental management into social that fuses environmental management into social life. life.

There are traditional arrangements that promote There are traditional arrangements that promote sustainable utilization of natural resources. One sustainable utilization of natural resources. One informant summarized that the community ensures informant summarized that the community ensures that everyone has a place to stay and farm. that everyone has a place to stay and farm.

Even when people go Even when people go nyotumnyotum (hunting) they share (hunting) they share the parts of the killed animal regardless of how the parts of the killed animal regardless of how small it is and how many hunters there are.small it is and how many hunters there are.

In Nyishi cosmic vision, In Nyishi cosmic vision, abu-apaabu-apa aramaram, the , the ancestral spirits, are viewed as having a more or ancestral spirits, are viewed as having a more or less equal role as the living with regard to both the less equal role as the living with regard to both the utilization of natural resources and their utilization of natural resources and their conservation. conservation.

These ancestors are many times consulted by These ancestors are many times consulted by people to give advice on how to share and people to give advice on how to share and distribute in ways that reflect human values of distribute in ways that reflect human values of equity, fairness and justice. equity, fairness and justice.

When there is a lack of these values ancestors When there is a lack of these values ancestors can cause mishaps to befall the malcontents. can cause mishaps to befall the malcontents. Several mysterious incidents encountered by Several mysterious incidents encountered by people who break ancestral rules and regulations people who break ancestral rules and regulations are awash in Nyishi society and traditions.are awash in Nyishi society and traditions.

The Nyishi tradition says that a person who The Nyishi tradition says that a person who destroys any culturally restricted plant species or destroys any culturally restricted plant species or killing any traditionally prohibited animals, s/he is killing any traditionally prohibited animals, s/he is believe to be carried away by a believe to be carried away by a yapam-sangpamyapam-sangpam or or nyobii-yachumnyobii-yachum (a miraculous human-like (a miraculous human-like creatures) to distant land for many days. creatures) to distant land for many days.

In evaluating this tradition, among others, we see In evaluating this tradition, among others, we see that it acts as a deterrent to other would-be that it acts as a deterrent to other would-be ‘lawbreakers’ so that no one would never ever ‘lawbreakers’ so that no one would never ever attempt to pluck the plants and kill the animals. attempt to pluck the plants and kill the animals.

In functional terms the tradition discourages In functional terms the tradition discourages wayward people not to pollute or destroy the wayward people not to pollute or destroy the environment. environment.

This is one practical way the Nyishis come to This is one practical way the Nyishis come to conserve their environment each time every conserve their environment each time every person is conscious to respect the traditions of the person is conscious to respect the traditions of the people as a collective group and as a cultural unit. people as a collective group and as a cultural unit.

In this analysis, this is how traditions of a people in In this analysis, this is how traditions of a people in any cultural milieu are part of a rich indigenous any cultural milieu are part of a rich indigenous knowledge system and when linked to natural knowledge system and when linked to natural resources conservation, become an effective resources conservation, become an effective strategy.strategy.

Conclusion:Conclusion: The significance of indigenous knowledge systems in The significance of indigenous knowledge systems in

environmental management programmes is environmental management programmes is neglected, yet, it is vital if tribal communities have to neglected, yet, it is vital if tribal communities have to fully participate in environmental conservation. fully participate in environmental conservation.

As the study has indicated, the neglect is not due to As the study has indicated, the neglect is not due to irrelevance of the indigenous knowledge system in irrelevance of the indigenous knowledge system in environmental management but it is rather the failure environmental management but it is rather the failure to understand environmental concerns and dilemmas to understand environmental concerns and dilemmas of the Nyishis. of the Nyishis.

It was noted that the Nyishi tribal people have a rich It was noted that the Nyishi tribal people have a rich tradition of norms and taboos that are stranded in the tradition of norms and taboos that are stranded in the religio-cultural milieu of the society. religio-cultural milieu of the society.   

Their relevance and vibrancy in the utilization and Their relevance and vibrancy in the utilization and conservation of natural resources, conservation of natural resources, Balla-barnam, Balla-barnam, should not be underestimated.should not be underestimated.

The indigenous knowledge systems should be an The indigenous knowledge systems should be an integral part of tribal community participation in integral part of tribal community participation in environmental management strategies from the environmental management strategies from the foundation of the formulation phase to foundation of the formulation phase to implementation.implementation.

Thank You…!!!Thank You…!!!