Interview:Jayanta Kumar Sarma

Traditional knowledge: Soil classification system of Samparidisa amazes researchers equipped with GIS equipment, gives clue to conservation of sacred groves of the Dimasa village set up in 1885

For past nearly two decades, Jayanta Kumar Sarma, an independent researcher in the areas of traditional knowledge system, bio-culturalism, natural resource management and livelihood planning, visiting Samparidisa multiple times, to study how this Dimasa village in Assam’s Dima Hasao district has kept preserved centuries-old traditional knowledge of co-existence with nature. Sarma, who is associated with Aaranyak, found that Geographic Information System (GIS) maps and laboratory analysis of soil samples of Samparidisa established the same reference points of traditional soil classification system of the village. “Application of the unique knowledge of this scientific soil classification passed on from one generation to the next orally has shaped the land use and natural resource governance and management of Samparadisa that offer many lessons to be learnt for responsible and sustainable use of natural resources,” says Sarma in an exclusive interview with Ratna Bharali Talukdar, Executive Editor, nezine.com.

Jayanta Kumar Sarma in Samparidisa- Photo- Gautom Sarma

Excerpts from the interview:

Q: What are the unique characteristics of Samparidisa village that prompted you to undertake this in-depth research and documentation project?

A: When I visited Samparidisa for the first time in 2004, as someone interested in conservation of nature the rich forest ecology and sacred groves surrounding it drew my attention. Nature forms an integral part in the way of life of Dimasa community, and they are mostly nature-worshipper. They offer their prayers and perform all rituals in the forest. In Samparidisa village, there are no prayer hall or other religious places even today, and they perform all the religious activities inside the forest. Such close association of the villagers with nature and ecology prompted me to take a closer look at their traditional and cultural practices related to life and livelihood in the village located about 31km from Haflong, the headquarters of Dima Hasao district.

The village was once located in Bathari area, the northern bank of river Diyung. Searching for a better place, they crossed the river Diyung way back in 1885, and shifted to the present location at the confluence of two beautiful rivers—Diyung and Abongbra. They found abundance of Sampari trees a very high tall and large tree that provides shelter to several bird species. Their forefathers decided to settle at the present location and named the village as Samparidisa. Disa in Dimasa language means inhabitation. Total land area of the village is 825.99 hectares and at present there are 73 families.

These families belong to a number of patriarchal clan or Singpong rao including Thousan, Debragede, Kemprai, Lungthasa, Naiding, Hojai, Dolagaphu, Phonglo and two natriarchal clan or Jadi rao including Kasao ma, Madao ma.

Diyung River near the Daikho(Photo--Jayanta Kumar Sarrma )

Q: How have the villagers kept preserved the sacred grooves?

A: In Samparidisa, there are two sacred groves in the village—the Daikho, or clan based sacred groove and the Madaikho, or the village level sacred grove. Villagers of Sampiridisa belong to Damadi Daikho, one of the 12 clans or Daikhos of the tribe. Samparidisa Daikho is located on the confluence of Diyung and Abongbra river, known as Damadi Daikho or Abongbra Daikho. It covers an area of 7.7 hectares. Usually, community-based rituals are organized here at an interval of three to five years. The Madaikho of Samparidisha covers an area of 1.07 hectares. Madaikho is a space of prayer and rituals for every family. As per family’s decision rituals are organised here by the village priest. These forest covers are actually a treasure trove of herbs, trees and faunal resources and earmarking of the sacred grooves for performing the clan-based and the community-based rituals has helped the conservation of rich biodiversity.

Demomstration of Map (Photo--Gautom Sarrma)

Q: What are the distinct features of different land use patterns prevalent in Samparidisa?

JKS: The forest covers in Samparidisa are very close to the settlement area. The settlement area is known as Nhoyam, which is systematically designed with homestead areas of each of the families. Nhoyam covers an area of 10.81 hectares of total village land. This area is surrounded by a forested area called as Hagrama within which Madaidho is located.

The homestead area of the Dimas is divided into three distinct zones-- Bari, Hakli and Hagraling. Bari is the area where their Nho ( house ) is located. Major section of the area is used for vegetable gardening and fruiting plant planation. Plant of jackfruits, pomelo, areca-nut are very common in the Bari. They also arrange the Dao kho (poultry shed) and Burun kho (Goat shed) in this zone with a distance of 8 to 15 meters from the Nho. Hakli is an area used for planation of different trees and tuber crops like turmeric, ginger, taro, etc. It is replica of agroforestry system. In this particular zone the Horong kho (Pig shed) is located. Hagarling is a transition zone between the area of individual possession to village common, usually covered with Bamboo and trees; bamboo gradually merges to tree cover area; which functionally creates buffer between private land and common land. These homestead zones reflect their perception about operation and management of homestead agroforestry systems, sanitation management along with healthy safety mechanisms and even preventive measures from zoonoses.

Approach Road to Samparidisa (pic--Jayanta Kumar Sarrma)

Q: Can you please tell us about the forest management practices in the village and their impact on surrounding ecology?

A: There are several type of forests inside the village. These include Hagrama, or the elderly forest which is primarily a forest with high density. It covers an area of 107.67 hectares of the total land areas of the village. The Madaikho of the village is located in the Hagrama only. Community of the village do not disturb the patches of forest. Cutting of trees in this area is strictly prohibited.

Hagra-- a secondary forest area; for traditional jhum practices. The traditional jhum cycle is of 5 to 8 years. Hagra covers an area of 480.16 hectares of land; representing around 58 per cent of the total area of the village. This area is the repository of different non-timber forest resources to the villagers; from wild edibles to bamboo, thatch, and timbers. Usually, the regulatory harvesting system prevails in resource extraction from this area. Resources like wild edible can be collected on a regular basis, but thatch, bamboo and timber can be collected only in the period after harvesting of Jhum to the starting of new Jhum cycle. Usually this cycle falls from December to mid of February, which is also period of repairing of their houses and campus fence of homestead area. In other periods for urgent essential needs one can harvest the same with prior permission from the village institutions.

Hadmasa – is an area under Jhum fallow, which is considered as natural vegetation regenerative area; a category of forest as per local parlance. It covers an area of 45.33 hectares. Out of which 51 percent area of Hadamsa are under four years Jhum fallow, followed by 26.40 per cent under three year jhum fallow, 18.50 percent are two years Jhum fallow and 3 percent by one year Jhum fallow.

Padain – is a current Jhum area, which is used for multi-cropping. It covers an area of 37.10 hectares.

Guyai bagan – areca-nut garden, it is a newly evolving practices in last 5 to 7 years ( also promoted by development agencies like Department of Agriculture). Usually, Jhum fallow land area is converted to areca nut gardens. Around 13.89 hectares of land are already used for the purposes.

Moreover, in an area of 9.53 hectares of land having current Jhum , where people started planation of areca-nut with perspective develop this as areca-nut garden.

Bongaraling –a tree planation area. These are the private forest area where tree planation is there, mainly timber yielding plants. It represents an area of 0.30 hectares belongs to 5 different families.

Hadi – it is a wet paddy cultivation area. This land use covers an area of 7.13 hectares of land.

Interior part of the Damadi Daikho ( (pic--Jayanta Kumar Sarrma)

Q: What are some special features of the agricultural practices in Samparidisa?

A: The village is a repository of 139 species of seed bank. They cultivate three varieties of millet species, four varieties of indigenous rice, several species of arum species among others. To document the seed species, a seed-fair was organised on October, 2022 where every household exhibited their seeds they cultivate in jhum field. It was ended with a grand feasting, which was organised mainly from the contribution of every household. There is a transparent decision-making system on agriculture practice. And everybody knows what his neighbour is cultivating on jhum field. Everyone is ready offer help if someone is in distress.

Seed Fair -October,2022 (Photo--Jayanta Kumar Sarrma)

Q: What other unique characteristics you have noticed among the villagers?

A:They have a traditional soil classification system. The have classified nine different soil categories. They classify the soil on the basis of –colour, moisture, and imprint. This traditional classification system resemblance with the rapid scientific assessment process. They are very clear about which soil is best suited for what purposes. The empirical knowledge, observation and experiences on soil is also proven by scientific method such as GIS mapping and laboratory tests of soil samples.

The soil types they classify is as follows:

1. Black soil or Hagisim, which is black in colour and stick colour on finger, best suited for Jhum Vegetables and Kitchen Garden.
2. Red Soil or Hagajao, which is red in colour and stick colour on hand, finger and cloth, less fertile and useful for earth filling, construction and mud plaster.
3. Clay soil or Hama, stick colour on hand and useful for Paddy cultivation (need more water) and mud plaster
4. Sandy soil or Hajeng, water percolate fast, suited for potato and reddish cultivation
5. Moist soil or Jidab, with more soil moisture and useful for paddy cultivation
6. Soil with stone, or Longmaisa, which is mixed with stone and suited for planation of trees, pineapple, banana, zinger, broom grass and bamboo.
7. Dry soil or Hagrain, which remain dry throughout the year and only pineapple cultivation can be done here. Soil with earth worm caste
8. Kainsurikhetu or mixed with earthwork cast and ideal for jhum where they cultivate corn, taro, pumpkin, ridge-guard etc.

Residents of Samparidisa taking part in a cultural programme (Photo--Jayanta Kumar Sarrma)

Q: What were some of your findings about the village governance system?

A: To a large extent, the village governance system is traditional in the aspects of managing resources, land use, resolving conflicts, maintaining a system of self-help and self-regulated management, keeping peace and harmony and also for crisis management.

The traditional village council is formed with the village headman or Khunag, his assistant or Dilik and a messenger Hapaisikao. The community level discussion is known as Bhotosi Khamliba, where one representative from each family is participated. There is no restriction in participation on the basis of gender and anyone can represent the family.

Usually such discussions are held three to four times a year? to take decision for the different village related matters and the views expressed by majority of villagers is considered for decision.

This customary tradition evolved over generations based on usufruct land rights through collective governance. The village headman is from a particular clan--Debragede. The system is very effective even today and when they have to take decision to avail government welfare benefits, they still settle it in a meeting as to whose name is sent to avail such benefits, where everybody is present.

Abongbra river (Photo--Jayanta Kumar Sarrma)

Q: How are all these customary practices performed? What is the management system?

A: The villagers have a very strong traditional self-help and management system to perform all these customary practices. Such institutions include.

1. Yaowai Thailaiba – a practice among the villagers helps each other at the time of transplantation of paddy and harvesting paddy in wet terrace. Clearing, land preparation, tilling, weeding, harvesting in Jhum. Both man and women participate in the activities. Usually, owners offer food to participating people. However, it is a small group practice among the 4 to 6 families.
2. Haobargragai – Same practice among the families, (within 10 to 20 families). it is a practice where married women, unmarried women and men of younger age and elderly men participate separately. In this cases landowner need to pay fee against labour, but it is lower than the existing wage rate; usually paid at the time of Basu Dima Festival.
3. Rajinikuchi – Community based voluntary work where one representative from each family of the village participated. If someone intentionally did not participate need to pay fine. Work like – School building cleaning and repairing, repairing of community infrastructure, developing water canal to jhum and to wet paddy area, drinking water supply pipe repairing, village road repairing etc.
4. This system also practices in the case of marriage and death ceremony of the village, different age group of men and women participate in the activities separately as a group.Demonstration of map to Samparidisa residents (Photo--Jayanta Kumar Sarrma)

Q: What is current status of your research and documentation of Samparidisa?

A: I am currently engaged in a project - “Reflective reverberation: through mapping of traditional land use, documentation of traditional knowledge base on natural resource practices of the Dimasa community in Samparidisa village” initiated and supported by Heinrich Boll Stiftung Foundation. For exploring the existence of wildlife in the area technical guidance and support have ben provided by Aaranyak . We have generated GIS maps and other research materials under this project which we are also sharing with resource persons and local experts among residents of Samparidisa for enrichment of our understanding of traditional scientific knowledge system for an alternative worldview.